TAQLEED

AND
SALAFISM
Revised and Expanded

Jamiatul Ulama Gauteng

Title: Taqleed and Salafism

Compiled by: Jamiah Maseehiyyah Ashrafiyyah
Editing: Jamiatul Ulama Gauteng
Edition: 2ndRamadhaan 1430/September 2009
Publisher: Jamiatul Ulama Gauteng
P.O. Box 264
De Deur
1884
South Africa
Fax: 0027 16 590 2280
E-mail: ulama@thejamiat.co.za

FOREWORD___________________________________________5

CHAPTER ONE: TAQLEED, IJTIHAAD AND THE

FUQAHA____________________________________________8
2

1. What is Taqleed?______________________________________8
2. The Taqleed of the Rejecters of Taqleed____________________9
3. Taqleed during the Era of Rasoolullah (Sallallahu alaihi wa
sallam)________________________________________________10
4. Following a Particular Imam or Math-hab________________12
5. Why it is Incumbent to Follow a Particular Imam or Math-hab
______________________________________________________14
6. Why Confine Taqleed to the Four Math-habs?_____________17
7. The Reason We Follow the Hanafi Math-hab______________18
8. The Question of Taqleed Being Prohibited in the Quraan___18
9. The Accusation of the Muqallids Discarding Ahadeeth______20
10. The Averment: The Quraan and Hadeeth are before us. We
can, therefore, refer directly to them.______________________25
11. What is Quwwat-e-Ijtihaadiyyah?______________________29
12. The Question of the Aimma-e-Mujtahideen Prohibiting their
Taqleed________________________________________________32
13. The Error of Judging the Ahadeeth of the Fuqaha on the
Criteria of the Muhadditheen_____________________________34

CHAPTER TWO: A Brief Selection of the Praises Showered by

the Aimmah of the Ummah upon Imam Abu Haneefah (Alaihir
Rahmah)____________________________________________37
CHAPTER THREE: The Hanafi Dalaail for Certain
Contentious Masaail__________________________________43
1. Zuhr Salaah After the Shadow of Objects Exceeds their
Original Length________________________________________43
2. The Feet in Qiyaam___________________________________45
3. Rafa Yadain Only at the Beginning______________________47
4. Folding the Hands Below the Navel______________________47
5. Surah Faatihah Should Not be Recited by the Muqtadi______47

6. Reciting Aameen Softly________________________________49

7. The Way to Sit in Qadah Akheerah______________________49
8. Sajdah of a Female____________________________________51
9. Duaa after Fardh Salaah with Raised Hands______________51
10. No Nafl Salaah after Asr Fardh________________________55
11. The Practice of Two Rakaats Before Maghrib Fardh is Not
Sunnat or Mustahab_____________________________________55
12. Istiwa alal ArshWhere is Allah Ta'ala?________________56
13. Tawassul/Waseelah and Shirk__________________________61

A CONVERSATION ON TAQLEED_____________________64

5














FOREWORD
Once, Hazrat Bahlool (Rahmatullahi alaih) passed by an Aalim
who was quarrelling with someone. Hazrat Bahlool (Rahmatullahi
alaih) commented:
If this person [the Aalim] had marifat [real perception]
of Allah, he would not have squandered his time by
quarrelling with an ignoramus.
Life is short and transitory. The goal is Divine Pleasure through
obedience to Allah Taala and His Beloved Rasool, Muhammad
(Sallallahu alaihi wa sallam). In view of the extremely short stay
in this temporary abode, people who have come to realize the
purpose of their creation are continuously in pursuit of proximity
unto Allah Taala. They shun idle talk and idle pastimes. As much
as an Aalim who has marifat of Allah Taala detests being drawn
into argumentation, as he rather prefers worship of his True
Beloved, Allah Subhaanahu wa Taala, circumstances however
necessitate that he comes to the defence of the Deen-e-Haq
against the fabrications and falsities of the people of falsehood.
Among the people of falsehood in these times are the modernist
Salafi Sect which has nothing to do in life other than to castigate
the Math-habs of Haq and vilify the followers of the Mathaahib
(plural of Math-hab). They have set their whims and fancies as
5

their Imams and have left no stone unturned in their endeavour to

waylay the Imaan of unwary and innocent followers of the Hanafi
Math-hab in particular, and other Math-habs in general. In fact,
the modernist Salafi Scholars with their shallow understanding of
the Quraan and Sunnah and their rigid Taqleed of the doctrine of
Ibn Taimiyyah are currently engaged in an all out effort to rob
people of their practice of the Quraan and Hadeeth in the
beautiful and most elaborate way outlined in the Mathaahib-eArbaahthe Hanafi, Shaafii, Maaliki and Hambali Schools of
Thought. It has thus become obligatory upon the Ulama-e-Haq to
expose the baatil of these peddlers of abandonment of Taqleed.
Ignorance and arrogance have become major hurdles for the antiTaqleed protagonists. In consequence, they refuse to abandon
their oblique understanding of the Shariah and rather accept the
Shariah as understood and practised by the four Schools of Fiqh
over the past fourteen centuries of Islams existence. This treatise
is, therefore, not directed to the votaries of abandonment of
Taqleed. It is for the safety and strength of those who have this
wonderful path of Taqleed to follow.
This treatise is, for the major part, a condensation of a lengthy
treatise on the subject of Taqleed and Ijtihaad written by the
venerable Mujaddid1 of his time, Hazrat Hakeemul Ummat
Moulana Ashraf Ali Thanwi (Rahmatullahi alaih). Hazrat
Moulana Thanwi (Rahmatullahi alaih) entitled his treatise AlIqtisaad fit Taqleedi wal Ijtihaad. In view of this compilation and
translation being in principle a condensation of Hazrat Moulana
Thanwis treatise, we have omitted the references to the page
numbers from the original work. Apart from the work of Hazrat
Moulana Thanwi (Rahmatullahi alaih), quotations have also been
1

It is reported in a Hadeeth of Abu Dawood (Awwalu Kitaabil Malaahim) that

Allah Taala will certainly, at the turn of every century, raise for the upliftement
of this Ummah a person who will reviveMujaddidthe (Teachings of the)
Deen.

included from other reliable and authoritative works. The

references of these works have been provided in the footnotes.
This treatise is almost a pure naql, i.e. it consists of almost only
quotations, extracts and excerpts. We have minimized the usage
of our own words. The reason for this is twofold. Firstly, what we
have compiled here is not our personal opinion. It is the view of
the Authorities of Deen. Secondly, the statements of our elders
and senior Ulama obviate the need for our comments.
Considering their Ilm and Taqwa, their understanding and
commentary of the Teachings of the Shariah far outweigh
whatever we can produce. And, after all, we are only muqallideen.
Although we have relied only on quotations, we have however,
amended some texts to facilitate comprehension and/or for
brevity.
Kitaabs and books on the subject of Taqleed are numerous. This
treatise, however, is intended to serve as a textbook on the subject
of Taqleed. It is only through educating ourselves in the rudiments
of this Shari requirement that we can thwart the menace of
Salafism. And Allah Taala is the Giver of Towfeeq and He is the
Best Aid.
Was-Salaam
Jamiah Maseehiyyah Ashrafiyyah
6th Ramadhaanul Mubaarak 1428/18th September 2007

CHAPTER ONE:
FUQAHA

TAQLEED,

IJTIHAAD

AND

THE

1. What is Taqleed?
1.1 Taqleed means to accept someones statement simply on the
basis of a favourable opinion about him, that is, he speaks on the
basis of proof and hence there is no need to question him about
his proof.
1.2 The object of Taqleed is to practise on the Quraan and
Hadeeth with ease.
1.3 The rejecters of Taqleed whose standard is held precariously
in these times by the sect styling itself Salafiyyoon or Salafiyyah
insolently dub Taqleed blind-following.
Blind bears the following connotations:2
without foresight, discernment, intellectual perception, or
adequate information
not governed by purpose or reason
reckless
The very nature of Taqleed demands discernment, intellectual
perception and adequate information as a favourable opinion of an
Imam being qualified in the field of Shari Uloom (Islamic
Sciences) and thus being worthy of being followed is dependent
on these factors. Taqleed, therefore, can never be blind-following
in this sense.
2

Readers Digest Oxford Complete Word-finder

The object and purpose of Taqleed have been clarified in 1.2.

Thus the accusation of Taqleed being blind-following in the
sense of not governed by purpose or reason is palpably false.
When the muqallid or person making Taqleed follows an Imam or
Math-hab he understands the Imam and Math-hab to be a
trustworthy guide and the safest course to obedience to the
commandments of Allah Taala and the teachings or Sunnah of
Rasoolullah (Sallallahu alaihi wa sallam). He (the muqallid)
understands his lack of competency in understanding the Quraan
and Hadeeth. For him to resort to a self-study of the Quraan and
Hadeeth and thereby form his own opinion is akin to bartering
away his Imaan. He thus opts for the safest and surest path to the
obedience and pleasure of Allah and His Rasool (Sallallahu alaihi
wa sallam), and that is in Taqleed. Is this being reckless? Is this
blind-following? May Allah Taala save us from the deception of
Shaitaan and the evil schemes of the nafs, Aameen.
When none of the connotations of blind portray true Taqleed, the
usage of this word in relation to Taqleed of the Math-habs is
therefore crass ignorance or malicious obstinacy. May Allah
Taala save us from the evils of the tongue and nafs.
2. The Taqleed of the Rejecters of Taqleed
2.1 In so far as the rejecters of Taqleed are concerned, it should
be understood that according to their very own principle [of
Taqleed being haraam] it is not possible at all for them to practise
on the Hadeeth. The reason for this is that practising on the
Hadeeth is only possible through Taqleed of the Ulama in the
matter of the Hadeeth being Saheeh, Dhaeef, Waajibul Amal,
Mustahab or impermissible. And this, as is obvious, is strict
9

Taqleed in the Ahkaam [Laws of the Shariah/Fiqh]. There is no

doubt to the fact that a Hadeeth being incumbent for practice, or
vice versa, or disallowed for practice or vice versa are issues
pertaining to the Ahkaam. It is precisely for this reason that the
Fuqaha discuss the various laws governing the Sunnahits
acceptance, its rejection, its employment, its relaxation and the
laws pertaining to the narratorsin Fiqh and Usool-e-Fiqh; these
issues being the elements of the Ahkaam.
Now when these people reject Taqleed then what gives them the
right to make Taqleed of the Muhadditheen in these issues and on
what basis do they declare the views and ijtihaad of the
Muhadditheen in the field of Hadeeth categorization to be hujjat
[proof] in the Shariah?3
3. Taqleed during the Era of Rasoolullah (Sallallahu
alaihi wa sallam)
3.1 It is reported from Aswad Bin Yazeed who says: Muaaz
(Radhiyallahu anhu) came to teach us the Ahkaam of the Deen
and to serve as governor. We asked him the mas-alah of a
deceased leaving behind a daughter and a sister. Hazrat Muaaz
(Radhiyallahu anhu) declared half [the estate of the deceased]
for the daughter and half for the sister. This was in the lifetime of
Rasoolullah (Sallallahu alaihi wa sallam).Bukhari and Abu
Dawood
We learn from this Hadeeth that during the blessed lifetime of
Rasoolullah (Sallallahu alaihi wa sallam) Taqleed was in vogue.
The one posing the question did not ask for proof. He accepted
the fatwa of Hazrat Muaaz purely on the basis of his [Hazrat
Muaazs] Deeni integrity. This is Taqleed.
3

Qawaaid Fee Uloomil Hadeeth, pp.281/2

10

Then, there is no evidence of Nabi (Sallallahu alaihi wa sallam)

disagreeing with the fatwa and the implementation of the fatwa
which transpired in his [Rasoolullahs] lifetime. Nor for that
matter is any difference or rejection recorded. Thus, permissibility
of Taqleed and its open and free-practice without rebuke in the
lifetime of Rasoolullah (Sallallahu alaihi wa sallam) is
established.
3.2 It is reported from Sulaiman Bin Yasaar that Abu Ayyoob
Ansaari (Radhiyallahu anhu) went for Haj. On the way to Makkah
he lost his camels. On Yowmun Nahr [the 10th of Thul Hijjah]
when Haj was over he came to Umar (Radhiyallahu anhu) and
related his story. Umar (Radhiyallahu anhu) said: Do what a
person performing Umrah does and you will be released from
your ihraam. Then wait for the Haj season next year and perform
Haj. For now, make qurbaani and slaughter whatever you are by
the means of. Maalik
From this Hadeeth we learn that those Sahaabah who could not
make ijtihaad [i.e. ascertain the ruling of a mas-alah directly from
the Quraan or Hadeeth], they would make Taqleed of the
Mujtahideen Sahaabah. Hazrat Abu Ayyoob Ansaari
(Radhiyallahu anhu) was also a Sahaabi and he did not ask Hazrat
Umar (Radhiyallahu anhu) for any proof for his fatwa.
3.3
Episodes of this nature among the Sahaabah, and even
during the blessed era of Rasoolullah (Sallallahu alaihi wa sallam)
reports of istiftaas [questions] and fatwas without references and
proofs among the Sahaabah or among the Taabieen and Sahaabah
have been documented with such abundance that it is an awesome
task to compile all. Those versed in Hadeeth literature are well
aware of this.

11

4. Following a Particular Imam or Math-hab

4.1 It is reported from Hazrat Hudhaifah (Radhiyallahu anhu)
that Rasoolullah (Sallallahu alaihi wa sallam) said: I do not
know how long I will be with you people. Therefore, follow these
two who will be after me. Nabi (Sallallahu alaihi wa sallam)
indicated to Hazrat Abu Bakr and Hazrat Umar (Radhiyallahu
anhuma).Tirmithi
The purport of who will be after me is: during their reign of
Khilaafat. Thus, the command is to follow them during their
respective terms of Khilaafat. And, obviously, the Khaleefah is a
single person. The conclusion thus is to follow Hazrat Abu Bakr
(Radhiyallahu anhu) during his Khilaafat and Hazrat Umar
(Radhiyallahu anhu) during his Khilaafat.
Thus, Nabi (Sallallahu alaih wa sallam) instructed that one
particular person should be followed for a specific time. And
nowhere did he state that proof for the Ahkaam should also be
enquired. Nor was it a standard practice of ascertaining the proof
for each and every mas-alah. This is nothing but following a
particular Imam or Math-hab.
4.2 It is reported from Aswad Bin Yazeed who says: Muaaz
(Radhiyallahu anhu) came to us to teach the Ahkaam of the Deen
and to serve as governor. We asked him the mas-alah of a
deceased leaving behind a daughter and sister. Hazrat Muaaz
(Radhiyallahu anhu) declared half [the estate of the deceased]
for the daughter and half for the sister. This was in the lifetime of
Rasoolullah (Sallallahu alaihi wa sallam). Bukhari and Abu
Dawood
12

Just as Taqleed being Sunnat is proven from this Hadeeth, as

mentioned in its appropriate place [see 3.1], similarly this
Hadeeth confirms Taqleed of an Imam or Math-hab. The reason
for this is that when Nabi (Sallallahu alaihi wa sallam) sent Hazrat
Muaaz (Radhiyallahu anhu) to Yemen to teach the Ahkaam of the
Deen he most assuredly gave permission to the people of Yemen
to refer to him [Hazrat Muaaz] in all their affairs. This is Taqleed
of an Imam.
4.3 It is reported from Hazrat Huthail Bin Shurahbil that a
question was posed to Hazrat Abu Moosa (Radhiyallahu anhu).
Then the same question was posed to Hazrat Ibn Masood
(Radhiyallahu anhu) and he was furthermore informed of the
fatwa of Hazrat Abu Moosa (Radhiyallahu anhu). Hazrat Ibn
Masood gave another ruling. This was brought to the notice of
Hazrat Abu Moosa. Upon listening to Hazrat Ibn Masoods
answer, he said: As long as this Ocean of Knowledge is in your
midst, do not refer to me.Bukhari, Abu Dawood and Tirmithi
Any person can understand from the words of Hazrat Abu Moosa:
As long as he is in your midst, do not refer to me, that he
instructed them to take all their questions to him [Hazrat Ibn
Masood Radhiyallahu anhu]. And this is Taqleed of an Imam,
that is, to refer all ones questions, due to some determinant, to
one Aalim and act according to his fatwa.
5. Why it is Incumbent to Follow a Particular Imam or
Math-hab
5.1 It should be borne in mind that the incumbency of something
[in the Shariat] is established in any of the following ways:

13

The Quraan or Hadeeth directs special emphasis to some act,

e.g. Salaah, Sowm, etc. Such incumbency is termed wujoob
biz zaat.
The act itself has not been emphasized; however, practically it
is not possible to carry out those acts which have been
emphasized in the Quraan and Hadeeth without resorting to
this act. In this case, this act will also be considered necessary.
This is the purport of the Ulamas words: The foundation of
a Waajib is also Waajib. Take as an example the writing and
printing of the Quraan and Hadeeth literature. Nowhere in
the Shariah is this emphasized. In fact, the following Hadeeth
clearly evinces the non-compulsion of writing. It is reported
from Hazrat Ibn Umar (Radhiyallahu anhu) that the Rasool of
Allah (Sallallahu alaihi wa sallam) said: We are an Ummi
Nation. We neither write nor calculate.Bukhari and
Muslim

The Hadeeth clearly indicates its purport. Now, when writing in

general is not waajib, then how can writing something in
particular be waajib?
However, the preservation of the Quraan and Hadeeth has been
emphasized. And, it is proven through experience and observation
that it is not practically possible to preserve the Quraan and
Hadeeth without resorting to writing and printing. Therefore, the
writing and printing of the Quraan and Hadeeth are regarded to
be necessary. Accordingly, there is an implied consensus of the
entire Ummah for the past 14 centuries on its incumbency in this
way. Such an incumbency is termed wujoob bil ghair.
After understanding the types of wujoob and their nature, now
understand that when it is said that the Taqleed of a particular
Imam or Math-hab is waajib, then it means wujoob bil ghair, not
wujoob biz zaat. Thus, there is no need to produce an Aayat or
Hadeeth which emphasizes this type of Taqleed in name, just as a
14

demand of an Aayat or Hadeeth is not made for proof of the

incumbency of writing and printing the Quraan and Hadeeth
literature. Despite the unambiguous averment of the
aforementioned Hadeeth that writing is not incumbent, it has
nevertheless been considered waajib. Further, this is not viewed
as a conflict with the Hadeeth. In the same way, there is no need
to produce any Nass [explicit Quraanic or Hadeeth text] to show
the wujoob of Taqleed of an Imam or Math-hab.
Yes, there is a need to prove two premises, viz.:
What the disadvantages in the prevailing circumstances of not
follow a particular Imam or Math-hab are?
The wujoob of those factors
The following injunctions of the Shariah will be adversely
affected in the absence of Taqleed of a Math-hab:
1. Sincerity in niyyat, namely, the motive of Ilm and Amal is only
the Deen
2. The Deen being the determinant
3. Abstention from acts which are harmful to ones Deen
4. Abstention from opposing the Ijma or Consensus of the Ahl-eHaq
5. Abstention from transgressing the perimeters of the Laws of the
Shariah.
These being waajib biz zaat is emphatically proven in the
Ahadeeth.
Experience has proven that those who renounce Taqleed of an
Imam or a Math-hab fall victim to insincerity and taqleed of their
nafs. They harm their Deen, oppose the Consensus of the Ummah
and transgress the limits of the Shariah. [Details and examples are
too numerous to cite in this short treatise. Only someone blind to
reality will venture to claim the contrary. Just one example will be
cited for the benefit of those who are in search of the Truth.]
15

For instance, a person made wudhu. Thereafter he cut himself and

blood flowed rendering the wudhu invalid according to Imam
Abu Haneefah (Rahmatullahi alaih). This person says: I adopt
the fatwa of Imam Shaafii who does not view wudhu breaking
through the flowing of blood from a cut. After this he touches a
woman with passion which according to Imam Shaafii
(Rahmatullahi Alaih) nullifies the wudhu. However, he uses the
fatwa of Imam Abu Haneefah of wudhu not breaking in this case
and without renewing his wudhu he performs Salaat. In view of
his wudhu becoming null by Consensus, regardless of the
difference in the nullifying factor, his Salaat is invalid (baatil)
according to all the Aimmah. [This person has thus perpetrated
the act of flirting with the math-habs in pursuance of his nafsaani
agenda and breaking the Ijma of the Shariah. The consequence of
which is that whilst he labours under the misconception of his
Salaat being in order, in actual fact his Salaat is baatil.]
And the reason for this [corruption ensuing in the wake of fleeing
from Taqleed] is that in these times corruption and base motives
have settled in the disposition of most people. This is obvious and
it has been prophesised in the Ahadeeth on Fitnah [trials, mischief
and evil times]. Those versed in Ilm and Hadeeth are fully aware
of this.
6. Why Confine Taqleed to the Four Math-habs?
6.1 Previously it was proven that Taqleed of a particular Imam is
necessary. Furthermore, selecting views from different Imams is
fraught with harm. Thus, it is imperative to make Taqleed of an
Imam whose Math-hab has been compiled and codified with such
principles and particulars on the basis of which solutions to
16

almost all questions are available. In this way there remains no

need to refer to other views.
By Divine Intervention this attribute is found only in the Four
Math-habs [Hanafi, Shaafii, Maaliki and Hambali]. No other
Math-hab enjoys this status. Thus, it is imperative to adopt one of
these four Math-habs, as opting for a fifth Math-hab will result in
the same problem and discrepancy of flirting with the Math-habs
in fulfilment of the nafs desire to remain unfettered from the
Shariat. The corruption of this has been clarified earlier.
This is the reason for confining Taqleed to these Four Math-habs
and hence for centuries this has been the standard practice of the
Jumhoor Ulama of the Ummat. Some Ulama have even recorded
Ijma that the Ahlus Sunnah wal Jamaah is confined to these
Four Math-habs.
6.2 For Taqleed it is necessary that the Mujtahids Math-hab be
compiled. Taqleed of the illustrious Sahaabah is difficult, because
none of their Math-habs are fully compiled and codified.
However, through the medium of Taqleed of the Aimma-eArbaah [the Four Imams], we follow the Sahaabah.
7. The Reason We Follow the Hanafi Math-hab
7.1 We reside in a place where the Math-hab of Imam Abu
Haneefah (Rahmatullahi alaih) is prevalent without any
endeavour on our part. Ulama and Kitaabs on this Math-hab are to
be found in abundance. Had we adopted another Math-hab it
would have been difficult for us to ascertain the laws applicable to
daily circumstances. This is due to the fact that the Ulama do not
possess that insight and deep understanding of another Math-hab
as they possess in their own Math-hab. In view of their
engrossment in the study and teaching of their own Math-hab,
17

they cannot achieve the same degree of expertise in another Mathhab as they enjoy with their own Math-hab, although study of the
Kitaabs of another Math-hab is possible. This point is self-evident
and obvious to the Ahl-e-Ilm.
7.2 The determinants in adopting a Math-hab for those who
embrace Islam or for those who, after having plodded the path of
Salafism and deviation, are guided by Allah Taala to the Path of
Taqleed and the Sunnah, are:
presence of reliable and expert Ulama with whom one can
communicate and refer to for ones daily Deeni Masaail, and
availability of adequate literature on the Math-hab.
8. The Question of Taqleed Being Prohibited in the
Quraan
8.1 Question: The Quraan censures Taqleed in this Aayat:
When it is said to the kuffaar: Follow the laws which Allah
Taala has revealed, then they answer: No! In fact, we will
follow the path of our forefathers. (Dismissing their response
Allah Taala declares): What! Will they keep to the path of their
forefathers regardless of their forefathers lacking understanding
of Deen and them being astray?
This shows that it is evil to follow the way of ones predecessors
when we have the Quraan and Hadeeth.
Similarly, it is stated in another Aayat that when you have a
dispute, then refer the matter to Allah and His Rasool. From this
we can understand that we should not refer to an Imam or
Mujtahid.
Response: The mere translation of the former Aayat reveals that
the Taqleed of the kuffaar has no affinity with the Taqleed under
18

discussion. The Taqleed of the kuffaar has been denounced for

two reasons.
The first is that they would reject the Aayaat and Ahkaam saying:
We do not accept it. We would rather prefer to follow our
elders.
Secondly, their elders lacked intelligence in the Deen and they
lacked guidance.
These two are non-existent in the Taqleed we are discussing.
Neither does any muqallid say that he rejects the Aayaat and
Ahadeeth. In fact, he [the muqallid] says: Our Deen is the
Quraan and Hadeeth. However, I am ignorant or I lack
knowledge or I am totally incompetent in the field of ijtihaad
and istimbaat. I do, however, have a favourable opinion and faith
in a certain Aalim or Imam. He was thoroughly versed in the
words and meanings of the Aayaat and Ahadeeth. Thus, I
consider the purport which he understood [from the Quraan and
Hadeeth] to be correct and the stronger view. Therefore, I am
acting on the Hadeeth, albeit in accordance with his guidance.
In short, no muqallid rejects the Quraan and Hadeeth. And the
Imam whom he follows did not lack knowledge and guidance, as
is proven through reliable transmission from generation to
generation (tawaatur) that they possessed intelligence and
guidance.
Thus, in view of both reasons [for the denunciation of the Taqleed
of the kuffaar] being non-existent here, this Taqleed [of the Mathhabs] is beyond the ambit of the Quraanic censure.
And how can Taqleed [of the Math-habs] on the whole be the
purport of the Aayat? Otherwise, the Aayat will be in clear
19

contradiction to all those Ahadeeth which establish the validity of

Taqleed.
9.

The Accusation
Ahadeeth

of

the

Muqallids

Discarding

9.1 Just as it is permissible to deduce a law through ijtihaad,

similarly, it is also permissible to regard a Hadeeth to be subject
to rationale and act in accordance with the rationale. This entails
specifying the sphere of the Ahkaam or placing it on one of
several possibilities or restricting a general rule or acting on the
inner meaning rather than the external meaning. This is not in
conflict with the Hadeeth nor does it amount to discarding of the
Hadeeth. Therefore, such an ijtihaad is permissible and
furthermore Taqleed of such an ijtihaad is also perfectly
permissible.
9.2 In Bukhari it is reported from Ibn Umar (Radhiyallahu anhu)
that Rasoolullah (Sallallahu alaihi wa sallam) said to the
Sahaabah after the Battle of Ahzaab: None of you shall read Asr
Salaah before reaching the Bani Quraithah. Asr time came
whilst some Sahaabah were still on the way. They were split on
what to do. Some said: No, we are going to read our Salaah. That
was not the purport of Rasoolullah (Sallallahu alaihi wa sallam).
His purport, rather, was to emphasize speed and haste in
reaching there before Asr.This incident was brought to
Rasoolullahs notice. He did not reprimand or mete out
punishment to anyone.
In the above episode some understood the actual purport by virtue
of quwwat-e-ijtihaadiyyah [power of ijtihaad]. The purport they
understood was one of the two possibilities and they performed
the Salaat. Rasoolullah (Sallallahu alaihi wa sallam) did not
20

reprimand them by saying: Why do you discard the apparent

meaning. And nor did he declare them discarders of the Hadeeth.
9.3 To aver in relation to any mas-alah that it is in conflict with
the Hadeeth depends on three things:

The purport of the mas-alah is correctly understood by the one

who makes the averment,
its daleel is known, and
the Mujtahids procedure of inference is known.

If any of these three factors remain obscure to the objector, his

judgement will be erroneous.
For instance, Imam Abu Haneefahs statement of Salaatul Istisqa
not being Sunnat is well-known. The apparent meaning of this
statement seems to be in conflict with the Hadeeth because it is
mentioned in the Ahadeeth that Rasoolullah (Sallallahu alaihi wa
sallam) performed Istisqa Salaat. However, the purport of this
statement [of Imam Abu Haneefah] is that it is not Sunnat-e-Muakkadah. Accordingly, once Rasoolullah (Sallallahu alaihi wa
sallam) performed Salaah and made Duaa for rain, and on other
occasions he would make Duaa without performing this Salaah.
Thus, we find the following Hadeeth in Bukhari:
It is reported from Anas (Radhiyallahu anhu) that
Rasoolullah (Sallallahu alaihi wa sallam) was delivering
the Khutbah on Jumuah day when a person stood up and
said: Yaa Rasoolallah! Horses and goats have perished.
Make Duaa unto Allah Taala for rain. Rasoolullah
(Sallallahu alaihi wa sallam) stretched out both his hands
and made Duaa.
The above purport of Imam Abu Haneefah (Rahmatullahi alaih) is
furthermore revealed by the following text of Hidaayah:
21

We [the Ahnaaf] say that he [Rasoolullah Sallallahu alaihi

wa sallam] did it on one occasion and omitted it on another
occasion. It, therefore, is not sunnat.Awwalain
Thus, once the correct purport surfaces the question of opposition
is dispelled.
Similar is the case when the daleel remains obscure. For instance,
varying Ahadeeth are reported in regard to one mas-alah. Now by
merely looking at one of the Hadeeths it will be incorrect to aver
that a Mujtahid has opposed the Hadeeth. The Mujtahid has
drawn a ruling for the other Hadeeth and he presents a valid
interpretation for this one. An example of this is the mas-alah of
Qiraatul Faatihah khalfal Imam [Reciting Surah Faatihah behind
the Imam]. The Ahadeeth in this regard differ.
Or a single Hadeeth holds scope for several varying possibilities.
The Mujtahid understands a certain possibility on the basis of his
quwwat-e-ijtihaadiyyah to be stronger. He thus makes an
inference. This too is not in conflict with the Hadeeth. An
example of this is that it appears in the Hadeeth that if a person
passes in front of you whilst you are reading Salaah then you
should ward him off. The one possibility is that the literal
meaning applies. The other possibility taking into account other
principles and rules is that this Hadeeth is by way of a warning
and a deterrent for passing in front of a Musalli. If a Mujtahid
takes the second possibility then it cannot be averred that he has
discarded the Hadeeth. In fact, his practice is precisely in
accordance with the Hadeeth.
And similarly, if the procedure of inference is obscure, then too
the judgement of conflict will be erroneous. For instance, Imam
Abu Haneefah (Rahmatullahi alaih) states that the period of
breastfeeding extends to 2 years. The daleel, i.e. the Aayat: Its
22

carrying and weaning is well-known. However, the popular

explanation of the inference is exceptionally faulty. In Madaarik,
however, the tafseer of hamluhu [its carrying] is reported from
Imam Abu Haneefah as bil akuf [with hands]. By virtue of this
tafseer, all objections are dispelled. In this case, the Aayat means:
After birth, the maximum period of the baby being carried around
in arms and its weaning is 30 months. There is no problem in this
tafseer and the view of Imam Abu Haneefah is easily
substantiated.
In conclusion, judging a mas-alah to be in conflict with the
Hadeeth is the prerogative of such a person who is thoroughly
versed in the Traditions and he possesses keen insight and strong
intellectual perception. One who possesses one attribute and lacks
the other is not competent to proclaim a mas-alah to be in
violation of the Hadeeth.
It is proven in the Hadeeth [refer to 10.3] that merely being a
Hafiz of the Hadeeth does not qualify one to be a Mujtahid. Any
unbiased reader can understand from this that when a Hafiz of
Hadeeth can be oblivious to the forms and procedure of inference
then how on earth can the ignoramuses of today fathom all the
various ways a Mujtahid employs in his deduction of the Masaail?
Indeed it is most audacious to stupidly call the Muqallid
discarder of Hadeeth. May Allah Taala reform their [the
objectors] condition!
In this regard, whenever experts have found any statement in
conflict with a Daleel-e-Shari they omitted the statement at once.
Examples of this are the mas-alahs of the prohibition of
consuming even a small quantity of an intoxicant and muzaaraat
[farming on a profit-share basis]. There is clarity in the Kutub of
the Hanafiyyah that in these two issues the view of Imam Abu
Haneefah is discarded. However, the number of such [discarded]
views probably does not even reach ten. In this regard this lowly
23

servant [Hazrat Moulana Thanwi Alaihir Rahmah] investigated

and besides five or six Masaail in which I had some reservations,
not a single mas-alah [of Imam Abu Haneefah] was found to be
against the Hadeeth. I even recorded the various ways the Masaail
correspond to the Ahadeeth in a treatise. By coincidence,
however, the treatise was lost.
Nevertheless, it is Haraam to revile a Mujtahid because his error
is not intentional. His error is ijtihaadi [i.e. an error in
judgement]. In the light of the Hadeeth he is rewarded for this too.
We have said this according to our knowledge, otherwise it is
possible that Imam Abu Haneefah had access to a Hadeeth which
we are unaware of.
9.4 Ibn Taimiyyah states that the forms of inferences from a
Hadeeth or Aayat are so many that no Mujtahid can be assailed
for his inference. This he stated in his kitaab Raful Malaam anil
Aimmatil Alaam. This kitaab is worthy of perusal.4
9.5 Even if we had to assume that some Ahadeeth did not come
to the notice of Imam Abu Haneefah, we nevertheless find that
Imam Muhammad, Abu Yusuf, Zufar Bin Huthail, Ibnul
Mubaarak, Hasan Bin Ziyaad and other eminent students of Imam
Abu Haneefah living to the era of Hadeeth Compilation.
Following them came Imam Tahaawi, Karkhi, Haakim the author
of Kaafi, Abdul Baaqi Bin Qaani, Mustaghri, Ibnush Sharaqi,
Zailai and other Huffaaz and Nuqqaad [Examiners] of Hadeeth
among the Ahnaaf who flourished during the age of the perfection
of the standards in examining the Ahadeeth of Nabi (Sallallahu
alaihi wa sallam). They were fully cognizant of the Saheeh,
Dhaeef, Mash-hoor and Aahaad Ahadeeth.
4

Al-Ifaadhaatul Yowmiyyah

24

Thus, they omitted any qiyaas [analogical deduction] of Imam

Abu Haneefah they perceived to be in conflict with the Ahadeeth.
Fuqaha of the calibre of Imam Muhammad, Imam Abu Yusuf,
Zufar and Hasan differed [with Imam Abu Haneefah] in a
significant portion of his Math-hab. The Hanafi Math-hab again is
the collective statements of Imam Abu Haneefah and these
students and associates of his. (Rahimahumullahu Taala).5
10. The Averment: The Quraan and Hadeeth are
before us. We can, therefore, refer directly to
them.
10.1 One who does not possess quwwat-e-ijtihaadiyyah [refer to
no. 11] holds no right to resort to ijtihaad.
10.2 It is reported from Hazrat Adi Bin Haatim (Radhiyallahu
anhu) that when the Aayat: And eat and drink until the white
thread becomes noticeable from the black thread, was revealed,
he took a white thread and a black thread and kept it. During the
night he looked at it. However, the two threads were not
distinguishable from each other. In the morning he informed
Rasoolullah (Sallallahu alaihi wa sallam). Rasoolullah (Sallallahu
alaihi wa sallam) responded: Your pillow is exceptionally huge
for the white and black threads (which actually imply the dawn
light and darkness of the night) to be under your pillow.
Notwithstanding the fact the this Sahaabi was a native who spoke
the Arabic language, he erred in understanding the purport of the
Quraanic Aayat in view of him not possessing quwwat-eijtihaadiyyah. Rasoolullah (Sallallahu alaihi wa sallam) brought
his error to his notice in a humorous way. In some other Ahadeeth
Nabi (Sallallahu alaihi wa sallam) did not voice his disapproval of
5

Muqaddimatu Ilaais Sunan, Fawaaidu Shatta, p.455

25

ijtihaad from certain Sahaabah. This indicates that the Sahaabi

here did not possess quwwat-e-ijtihaadiyyah and hence Nabi
(Sallallahu alaihi wa sallam) did not credit him for his opinion
and perception.
10.3 It is reported from Hazrat Ibn Masood (Radhiyallahu anhu)
that Rasoolullah (Sallallahu alaihi wa sallam) said: May Allah
Ta'ala keep that person happy and prosperous who listens to my
Hadeeth, retains it, remembers it and delivers it to others. Indeed,
many of those who pass on knowledge are not themselves versed
in knowledge, and often a person passes on knowledge to
someone who understands it more than the one who delivered to
him.Shaafii, Baihaqi in Madkhal, Ahmad, Tirmithi, Abu
Dawood, Ibn Maajah and Daarimi who reports from Hazrat Zaid
Bin Thaabit.
There is clarity in this Hadeeth that some Huffaaz of Hadeeth do
not understand the meanings of the Hadeeth or possess little
understanding of it.
10.4 The simple and straightforward test in this matter is to take
a hundred by-laws at random from a Fiqhi kitaab in which the
dalaail [proofs] are not mentioned, and trace their sources in the
Quraan and Hadeeth. Furthermore, the principles governing the
by-laws should be proven from the text or indications of the
Quraan and Hadeeth or with sound rational arguments. Once this
assignment is complete it should be compared to the answers and
proofs of the Fuqaha. Then one will understand the limit of ones
intelligence and the worth of the Fuqahas intelligence. Insha
Allah, this will become evident and in future one will not venture
to make preposterous claims.
10.5 Hazrat Abdullah Bin Mubaarak (Rahmatullahi alaih)
furthermore said: Had it not been for the fact that Allah Ta'ala
26

rescued me through the medium of Abu Haneefah and Sufyaan, I

would have been just like the others.
In other words, Allah Ta'ala saved him through Imam Abu
Haneefah and Imam Sufyaan Thowri from the perplexity and
confusion which a raawi [narrator of Hadeeth] is embroiled in
when seeing the conflicting Ahadeeth and opposing narrations.
The two Imams (Radhiyallahu anhuma) would show him how the
two [seemingly conflicting Hadeeths] are reconciled or which
narration enjoys first preference. They would explain the
meanings of the two to him.
Indeed, this [perplexity and confusion] was the case with not one,
but many ruwaat [plural of raawi]. They were rescued by none
other than the Fuqaha-e-Muhadditheen; those who were experts
in riwaayat and diraayat [Traditions and reasoning powers].
Qaadhi Iyaadh related the following in Tadreebul Madaarik under
the biography of Abdullah Bin Wahb Quraishi Misri, the pupil of
Imam Maalik (Rahmatullahi alaih) V.3 pp. 231/6:
Yusuf Bin Adi said: I found some people to be Faqeehs,
not Muhadditheen and some to be Muhaddiths, not
Faqeehs. Only Abdullah Bin Wahb did I find to be a
Faqeeh, Muhaddith and a Zaahid [Buzrug/saint/recluse].
Ibn Wahb said: Had it not been that Allah Ta'ala saved me
through Maalik and Laith, I would have gone astray. He
was asked: How is that? He replied: I immersed myself in
Hadeeth and in consequence I became perplexed. I would
then present my doubts to Maalik and Laith who would tell
me which Hadeeth to take and which to discard [on account
of its unreliability, abrogation or other factor warranting its
non-application]. End of Qaadhi Iyaadhs quote.

27

Hafiz Ibn Abdul Barr documented this in Intiqa with a similar

text. Our Shaikh, Muhaqqiq Kowthari (Rahimahullahu) annotated
it with the following words:
Ibn Asaakirs text with his chain to Ibn Wahb is: Had it
not been for Maalik Bin Anas and Laith Bin Sad, I would
have perished. I was under the impression that everything
reported from Nabi (Sallallahu alaihi wa sallam) had to be
carried out. In one narration it appears: I would have
gone astray, i.e. in view of the conflict between the
Ahadeeth, which happens to many ruwaat who are strangers
to Fiqh; who cannot distinguish between a Hadeeth that
enjoys practical status from one that is not for practice.6
There are two types of Hadeeth narrations. While both types are
authentic, it is not necessary that amal (practical expression) is
given to all narrations merely on the basis of their authenticity.
Some persons lack the ability to distinguish between these two
types of narrations. Which are the ones for amal, and which are
the narrations which are not for amal (practical expression, i.e. to
act in accordance), is not within the comprehension of everyone.
For instance, it appears in the Hadeeth that one who consumes
liquor for the fourth occasion should be killed (Mishkaat). This
view is not held by any Imam. The Hadeeth is mansookh
(abrogated) as it is reliably reported that a person was brought to
Nabi (Sallallahu alaihi wa sallam) after having consumed liquor
for the fourth occasion, however, he was not put to death
(Mirqaat).
10.6 Qaadhi Bishr Bin Waleed said: We would be by Sufyaan
Bin Uyainah when a problematic mas-alah would come to us. He
[Imam Sufyaan] would ask: Is there anyone here from the Ashaab [students, associates] of Imam Abu Haneefah? My name
would be taken. He [Imam Sufyaan] would say [to me]: Answer.
6

Qawaaid Fee Uloomil Hadeeth, pp.310/11

28

I would then answer. He would then remark: Safety in Deen is to

refer to the Fuqaha.7

11. What is Quwwat-e-Ijtihaadiyyah?

11.1 Now listen to the Ahadeeth from which the meaning of
quwwat-e-ijtihaadiyyah will become manifest.
Hadeeth One: It is reported from Hazrat Abdullah Bin Masood
(Radhiyallahu anhu) that Rasoolullah (Sallallahu alaihi wa
sallam) stated: The Quraan was revealed in seven dialects.
Every Aayat has an apparent meaning and an inner meaning. And
for every horizon there is a view.Mishkaat Shareef from
Sharhus Sunnah
In other words: The external purport of the Aayaat can be
understood through Arabic linguistics and the hidden purport
through such intellectual and reasoning powers which are adorned
with Taqwa.
Hadeeth Two: Urwah Bin Zubair reports: I enquired from
Aishah (Radhiyallahu anha) about this Aayat: Verily Safa and
Marwah are among the salient signs of [the Deen of] Allah
Ta'ala. Thus, whoever performs Haj or Umrah, there is no sin on
him if he makes saee between the two.
I said: This Aayat implies that there is no sin on a person who
does not make saee of Safa and Marwah. (The Aayat states that
there is no sin in making saee. The apparent implication is that
saee is permitted. Thus, even if one does not make saee it
should be permissible.)
7

Ibid, p. 330

29

Hazrat Aishah (Radhiyallahu anha) replied: O Nephew! You have

made a big mistake. If this Aayat meant what you have
understood, then it would have read: There is no sin in not
making saee between the two.Maalik, Bukhari, Muslim, Abu
Dawood, Tirmithi and Nasaai
Hadeeth Three: Speaking on the virtues of the Sahaabah, Hazrat
Ibn Masood (Radhiyallahu anhu) said: They are the most
virtuous of the entire Ummah; their hearts are pure, they
possessed the profoundest knowledge and they were very open
and informal.Razeen.
Hadeeth Four: Hazrat Ibn Juhaifah reports: I asked Ali
(Radhiyallahu anhu): Do you have some knowledge which is not
found in the Quraan? He responded: I take an Oath in that
Being Who split the seed and created life! We do not have any
knowledge, except for a distinct perception in [understanding]
the Quraan, which Allah Ta'ala grants to whomever He wishes.
Bukhari, Tirmithi and Nasaai
Hadeeth Five: Hazrat Zaid Bin Thaabit (Radhiyallahu anhu)
reports: During the occasion of the battle with the people of
Yamaamah, Abu Bakr (Radhiyallahu anhu) sent someone to call
me. When I came to him, I saw Umar (Radhiyallahu anhu) sitting
by him. Abu Bakr (Radhiyallahu anhu) spoke to me and said:
Umar came to me and advised me that many Qurra of the
Quraan fell. He said: I fear that if this continues then a major
portion of the Quraan will be lost to us. Therefore, my advice is
that you instruct that the Quraan be compiled [in book form]. I
responded: How can I do something which Rasoolullah
(Sallallahu alaihi wa sallam) never did? Umar replied: Wallah!
There is only good in this. He repeated this over and over again
until I was contented and I understood what he had
understood.Bukhari and Tirmithi
30

From the aforementioned Five Ahadeeth collectively, the

following points are clear:
Some meanings of the Nusoos [Quraan and Hadeeth texts]
are apparent and some of the meanings are hidden and subtle.
The latter are mysteries, reasons and wisdom.
The level of understanding the Nusoos vary among
individuals. Some only understand the apparent meanings,
whilst others fathom the hidden meanings.
In this disparity in comprehension, virtue and merit are not
due to mere difference in comprehension as this is the case
with any two individuals. Rather, this virtue and merit are
exclusive to a special level of depth and penetration, and this
is the level of knowledge worthy of consideration.
This special level of understanding is not the product of
human effort. It is Allah-given.
Thus, the summary of its [quwwat-e-ijtihaadiyyahs] nature as
concluded from the above Ahadeeth is that it is an exclusive
Allah-given proficiency and ability of comprehension and
deduction by virtue of which those who possess this ability
discover the hidden purport and subtle meanings of the Nusoos,
and the mysteries and reasons for the Ahkaam pertaining to
practice and belief in a convincing manner. Others cannot reach
where they have penetrated.
Sometimes, however, their hearts are contented with another
view. In such a case they retract their first view.
This power is called fehm, fiqh, raai, ijtihaad and istimbaat. Other
terms also are used to refer to it in the Aayaat and Ahadeeth.

31

12.

The Question of the

Prohibiting their Taqleed

Aimma-e-Mujtahideen

12.1 Question: The Aimma-e-Mujtahideen have themselves said

that it is not lawful to adopt their views until the proof is known.
Thus, those whom you make Taqleed of, prohibit this selfsame
Taqleed.
Response: The audience of the above statement of the
Mujtahideen is not those people who do not possess quwwat-eijtihaadiyyah, otherwise, this statement of theirs will firstly clash
with those Ahadeeth which permit Taqleed which we have
mentioned earlier, and secondly, it will clash with their practice
and other statements.
The clash with their practice is that it is not documented anywhere
that the Mujtahideen would furnish proof when answering each
and every persons question. Similarly, there was no strict
adherence to record dalaail [proofs] with their Fataawa which
they compiled, as is evident in the Kitaabs such as: Jaami
Sagheer, etc. It is an obvious fact that an answer is given for the
sake of practical adoption, whether the answer is verbal or
recorded in a book. Thus, this practice of the Mujtahideen is
Taqleed per se.
A ruling of Imam Abu Yusuf (Rahmatullahi alaih) on a certain
mas-alah effectively neutralizes the contention [of the renouncers
of Taqleed] that the Aimma-e-Mujtahideen themselves forbade
the concept of Taqleed. The mas-alah as is reported in Hidaayah
Awwalain, etc. from Imam Abu Yusuf (Rahmatullahi alaih) is that
if a person has blood removed from his body in the state of
fasting and thereafter he intentionally eats or drinks thinking that
32

his fast had broken on the basis of the Hadeeth: The fast of both,
the cupper and the one who was cupped is broken, then such a
person will have to necessarily keep kaffaarah. Presenting the
argument for this mas-alah Imam Abu Yusuf says: It is
obligatory on a layman [i.e. a non-Aalim] to explicitly follow the
Fuqaha as he has no understanding of the Ahadeeth.
This statement clearly shows that the former statement of the
Mujtahideen is addressed to those who possess quwwat-eijtihaadiyyah, not to those who lack this ability. Accordingly,
reflecting on that statement reveals this restriction. This is due to
the fact that the words: until the proof is known, evinces that
they were speaking to people who had the potential to
comprehend the dalaail. One who lacks quwwat-e-ijtihaadiyyah
may be able to listen to the proof; he cannot however comprehend
the proof.
Imposing the comprehending of the proofs on a person who lacks
the ability to comprehend the proofs is takleef-e-maa laa yutaaq
[imposing the unbearable] which is Shari-wise baatil [null and
void]. Thus, it is evident that this address [i.e. the statement of the
Mujtahideen in the question] is directed to a Saahib-e-Ijtihaad,
not to a non-Mujtahid.
12.2 Ibn Taimiyyah states: The Aimmah barring Taqleed is
only in relation to one who has the ability to draw Ahkaam from
the dalaail.Fataawa Ibn Taimiyyah.8

Al-Kalaamul Mufeed fee Ithbaatit Taqleed, p. 233

33

13. The Error of Judging the Ahadeeth of the Fuqaha on

the Criteria of the Muhadditheen

13.1
In so far as those Ahadeeth are concerned which are
dhaeef according to the Muhadditheen, firstly all those rules and
principles are presumptive on which the Muhadditheen have
based the strength and weakness of the Ahadeeth and in which the
major factor is the credentials of the raawi [narrator].
Accordingly, in certain principles, the Muhadditheen themselves
are divided.
Similarly, a raawi being thiqah [reliable] or ghair-thiqah
[unreliable] is also presumptive [i.e. speculative, not categorical].
Hence, the Muhadditheen differ in regard to many narrators.
Furthermore, preference for declaring a narrator unreliable over
his reliability is conditional to many restrictions and it is not
accepted that all the conditions are found everywhere. The books
on this subject reveal the veracity of this point.
When these rules and principles are presumptive then how can
they be binding on all? When the Fuqaha have formulated other
principles to judge the strength and weakness of the Ahadeeth on
the basis of dalaail, as appears in the Usool-e-Fiqh Kitaabs, there
is no reason then for objection. Thus, it is quite possible that a
certain Hadeeth is unreliable in the light of the Muhadditheens
standards, but according to the standards of the Fuqaha the same
Hadeeth is worthy of being a basis for formulating Ahkaam.
Secondly, dhuf or weakness is not an inherent quality of a
Hadeeth. Dhuf is due to the raawi. Thus, it is quite possible that a
Mujtahid received a Hadeeth with a Saheeh sanad [authentic
chain] and later on the sanad was tarnished by the addition of a
weak narrator. Therefore, the later dhuf does not harm the earlier
contention and proof of the Mujtahid.
34

Once the Mujtahid has employed a Hadeeth in his argument

bearing in mind that employing a Hadeeth for this purpose is
dependent on the authenticity of the Hadeeththen the Mujtahid
has actually authenticated the Hadeeth. This is the purport of the
Ulamas statement: When a Mujtahid advances a Hadeeth in his
argument its authenticity is implied. [In fact, its authenticity is a
necessary corollary stemming from the Mujtahids acceptance of
the Hadeeth as the basis for formulation of a Hukm or Law.] Thus,
regardless of its sanad being doubtful [in the light of the
Muhadditheens criteria], the Hadeeth will be judged to be
Saheeh, just as the case is with the Taleeqaat of Imam Bukhari
(Rahmatullahi alaih) [where Imam Bukhari cites Ahadeeth
without their sanads. Regardless of the absence of their sanads
these Ahadeeth are accepted as valid sources of contention in
view of Imam Bukhari (Rahmatullahi alaih) taking upon himself
the responsibility of citing only sound Ahadeeth in his AlJaamius Saheeh]. Therefore, [i.e. on the basis of the
abovementioned principle] there is no disadvantage to the
Mujtahids argument on account of such a Hadeeth [which does
not weigh up to the conditions laid down by the Muhadditheen].
13.2 It is only befitting to mention here that the Thulaathiyyaat
[Ahadeeth in which there are only 3 links to Rasoolullah
Sallallahu alaihi wa sallam] by Imam Bukhari and other
Muhadditheen are very few [whereas these Ahadeeth are much
prized by the Muhadditheen]. You can judge from this that, in the
entire Bukhari Shareef there are not more than 20-22
Thulaathiyyaat. Imam Abu Haneefah, on the other hand, by virtue
of him having being earlier on the scene, and a Taabii, his
narrations are predominantly Thulaathiyyaat. In fact, there are
even Thunaaiyyaat [Ahadeeth with only 2 links to Rasoolullah
(Sallallahu alaihi wa sallam) to his credit]. Hence, Imam
Sharaani Shaafii has written: I have studied authentic copies of
Imam Abu Haneefahs 3 Masaaneed [Hadeeth works with chains
35

that are linked to Rasoolullah Sallallahu alaihi wa sallam]

endorsed by the Huffaaz of Hadeeth. I found every Hadeeth to be
the report of excellent and righteous Taabieen, the likes of
Aswad, Alqamah, Ataa, Ikrimah, Mujaahid, Makhool, Hasan
Basri and others.
Thus, between Imam Abu Haneefah and the Office of Risaalat
(Sallallahu alaihi wa sallam), all the narrators were honest and
righteous Aalims, and they were eminent Buzrugs [Saints]. None
of them was a liar or one accused of mendacity. It is for this
reason that the Aimma-e-Hadeeth and the Ulama have concluded
that the Ahadeeth with which the Aimma-e-Mujtahideen have
formulated Fiqh, are much more reliable and accredited than the
later Ahadeeth, because those illustrious Fuqaha were the
Asaatizah [Teachers and Mentors, and in fact the Asaatizah of the
Asaatizah] of the later Muhadditheen. Furthermore, they enjoyed
a closer proximity to the Era of Risaalat and the Sahaabah.
Falsehood had not become widespread in the Khairul Quroon
[Noblest of Ages]. Therefore, whatever dhuf [weakness in the
Ahadeeth] developed on account of the ruwaat, it was the harvest
of the succeeding generations.9

Malfoozaat-e-Muhaddith-e-Kashmiri, pp. 147/ 8

36

CHAPTER TWO: A Brief Selection of the Praises

Showered by the Aimmah of the Ummah upon Imam
Abu Haneefah (Alaihir Rahmah)
1. When the Aayat in Surah Jumuah: and others among
them who have not as yet met up with them, was revealed,
Rasoolullah (Sallallahu alaihi wa sallam) said placing his hand on
Hazrat Salmaan Farsi (Radhiyallahu anhu): If Imaan [i.e. Deen]
was on Pleiades, then menor he saida person from them (i.e.
the Persians) would have reached it.Bukhari in Kitaabut
Tafseer
Hafiz Suyooti said: This Hadeeth is an authentic and reliable
basis for the inference that reference was to Imam Abu
Haneefah.
The student of Hafiz Suyooti said: Our Ustaad was convinced
that this Hadeeth referred to Imam Abu Haneefah without doubt,
because no one from Persia attained the rank in Ilm equal to
him.
2. Samaani said in Ansaab: He [Imam Abu Haneefah] engrossed
himself in the pursuit of Ilm and went to extreme lengths in
acquiring it until he achieved what no one besides him achieved.
One day he came to [Khaleefah] Mansoor when Isaa Bin Abaan
was there. He [Isaa Bin Abaan] said to Mansoor: This is the
Aalim of the world today.10

10

The quotations from no. 2 till no. 10 are all from Qawaaid fe Uloomil
Hadeeth, pp. 308-331

37

3. Yazeed Bin Haroon11 said: I met a thousand men [Aalims,

Muhaddiths] and I wrote [Ahadeeth] from most of them. I found
five of them to be greater than the rest in Fiqh, Taqwa and Ilm.
The foremost among them was Abu Haneefah.
4. It is reported from Abdullah Bin Mubaarak: I came to Kufa12
and I asked the Ulama there, who the greatest Aalim in their land
was? All without exception took the name of Imam Abu
Haneefah.
5. Hafiz Ibn Khusru reported with his chain from Muhammad
Bin Salamah that Khalaf Bin Ayyoob said: Ilm came down from
Allah Ta'ala to Muhammad (Sallallahu alaihi wa sallam). Then it
passed onto his Sahaabah, then to the Taabieen. Then it went to
Abu Haneefah and his As-haab.
It is not a hidden fact that Ilm in that age was nothing other than
Ilmul Hadeeth wal Quraan. The greatest Aalim in that time
therefore, was he who had the most knowledge of the Quraan
and Hadeeth.
6. Ibnul Qayyim said in Ilaamul Muwaqqieen that Yahya Bin
Aadam13 said: Numaan [Imam Abu Haneefah] gathered all the
Hadeeth of his city. His gaze was thus on the final traditions
which Nabi (Sallallahu alaihi wa sallam) left behind.

11

He was, in the words of Hafiz Ibn Hajar in Tahtheebut Tahtheeb: One of the
eminent and well-known Huffaaz. Ahmad Bin Hambal, Ali Bin Madeeni and a
host of others have reported Ahadeeth from him.
12
Indeed Kufa was the home of 1500 Sahaabah among whom 70 were Badris;
leave alone the other cities of Iraq. Refer to Fiqhu Ahlil Iraq wa Hadeethuhum
by Imam Kowthari, p. 42.
13
He is among the Shuyookh of the Shuyookh of Imam Bukhari. His Ahadeeth
are documented in Saheeh Bukhari. He was a contemporary of Imam Abu
Haneefah in Kufa.

38

7. The Historian, Ibn Khaldoon said: What indicates that he

[Imam Abu Haneefah] was among the senior Mujtahideen in the
Science of Hadeeth is that his Math-hab gained acceptance
among them [the Mujtahideen] and they turned to it and gave it
recognition after discussion and investigation.
8. Ibn Hajar said in his Qalaaid that Sufyaan Thowri said: In
front of Abu Haneefah we were like sparrows in front of a hawk.
Verily Abu Haneefah was the leader of the Ulama.
9. Imam Shaafii said that Imam Maalik was asked: Did you
see Abu Haneefah? He replied: Yes, I saw a man, if he wished
to prove to you that this pillar is made of gold, he would prove
it.
10. Khateeb Baghdadi with his chain reported from Ibn
Karaamah that he said: We were by Wakee Bin Jarraah one day
when a person said: Abu Haneefah has erred. Wakee spoke:
How can Abu Haneefah err when he has by him the likes of Abu
Yusuf, Zufar and Muhammad with their qiyaas and ijtihaad, the
likes of Yahya Bin Zakariyyah Abi Zaaidah, Hafs Bin Ghiyaath
and Hibbaan and Mandal the sons of Ali with their hifz and
understanding of the Hadeeth, Qaasim Bin Man and his
perception of language and linguistics and Dawood Bin Naseer
Taai and Fudhail Bin Iyaadh with their Zuhd and Taqwa? A
person who has these students or associates can hardly err. If he
does, they will return him to the Haq.
11.
Imam Sharaani mentioned in Al-Meezaan that Imam
Shaafii (Rahimahullah) left out Qunoot when he visited his
[Imam Abu Haneefahs] grave and it was time for Fajr Salaah. He
[Imam Shaafii] said: How can I recite the Qunoot in the
presence of the Imam when he does not advocate it?

39

Imam Sharaani adds that the reason for Imam Shaafii doing that
[i.e. omitting the Qunoot] was to show adab [respect] to the
Aimma-e-Mujtahideen, placing them and all their statements on a
noble and acceptable pedestal, for they never said anything but
after coming to know of a daleel from the Traditions of
Rasoolullah (Sallallahu alaihi wa sallam).14
12. The following are praises Ibn Taimiyyah [the undisputed
Imam of the Salafis] lauded on Imam Abu Haneefah: These are
the Ulama who study and research Ilm day and night. They
have no personal interest with anyone. In fact, they assert
preference to this Sahaabis statement sometimes and that
Sahaabis statement sometimes according to the proofs of the
Shariah they behold; like Saeed Bin Musayyab and the Fuqaha
of Madinah and their counterparts the likes of Alqamah,
Aswad, Qaadhi Shuraih, and their like. Then Ibraheem Nakhai,
Aamir Shabi, Hakam Bin Utaibah, Mansoor Bin Utaibah, up to
Sufyaan Thowri, Abu Haneefah, Ibn Abi Lailah, Shareek and
then Wakee Bin Jarraah, Abu Yusuf, Muhammad Bin Hasan and
their peers.15
13. He [Ibn Taimiyyah] said in another place: The Imams of the
Ulama of Hadeeth, Tafseer, Tasawwuf and Fiqh such as the four
Imams [Abu Haneefah, Shaafii, Maalik and Ibn Hambal] and
their followers [i.e. their students]...
14. Imam Bukhari (Rahmatullahi alaih) states: I never found
myself more inferior and barren by anyone other than Ibn
Madeeni. This same Ibn Madeeni together with Imam Ahmad
and Yahya Bin Maeen are the students of Yahya Bin Saeed AlQattaan. And he [Yahya Bin Saeed Al-Qattaan] would teach them
with such pomp between Asr and Maghrib time that he would
14

Abu Haneefah wa As-haabuhu Al-Muhaddithoon, p. 67

No. 12 and 13 have been taken from the Muqaddimah of Tabyeedhus
Saheefah with reference to Minhaajus Sunnatin Nabawiyyah of Ibn Taimiyyah.
15

40

recline against a pillar of the Masjid and these three would be

standing in front of him with arms folded listening to his dars
[lecture, lesson] of Hadeeth and unravelling their queries and
doubts regarding Ahadeeth and Masaail.
Then take note that Yahya Al-Qattaan has been listed by Allaamah
Kurduri among the students of Imam Abu Haneefah and among
his Ahl-e-Shura [consultation members] of his Math-hab.
He would attend the lessons of Imam Abu Haneefah and reap the
benefits. He would give fatwa on Imam Sahebs Math-hab. He
was the first author of Taareekh-e-Rijaal [Biography of the
narrators of Hadeeth].
He [Yahya Bin Saeed Al-Qattaan] says in regard to Imam Abu
Haneefah: Allah is witness that I do not speak a lie when I say
that I did not find anyone more correct in judgement than Imam
Abu Haneefah. And, I subscribe to most of his views.16
15. Hafiz-e-Hadeeth Makki Bin Ibraheem was the Imam of the
Muhadditheen of Balkh and he is the Ustaad of Imam Bukhari.
Imam Bukhari has included many of his narrations in Bukhari
Shareef. From among the loftiest sanadthe 22 Thulaathi
Ahadeethof Bukhari Shareef 20 alone are from Hanafi narrators
and 11 are from Makki Bin Ibraheem alone. This great distinction
[of the number of Thulaathiyyaat in Bukhari Shareef] is by virtue
of the predominant Hanafi narrators.
He [Makki Bin Ibraheem] is also a student of Imam Abu
Haneefah who stayed with him and learnt from him day and
night. He says: Imam Abu Haneefah was the greatest Aalim of
his time. And, Aalim in the parlance of the Muhadditheen is he
who is accomplished in the text and chains (mutoon wa isnaad) of
the Ahadeeth.
16

Nos 14, 15 and 16 are from Malfoozaat-e-Muhaddith-e-Kashmiri, pp. 145-7.

41

16. It is only befitting to mention here that the Thulaathiyyaat

[Ahadeeth in which there are only 3 links to Rasoolullah
Sallallahu alaihi wa sallam] by Imam Bukhari and the other
Muhadditheen are very few. You can judge from this that, in the
entire Bukhari Shareef there are not more than 20-22
Thulaathiyyaat. Imam Abu Haneefah on the other hand, by virtue
of him having being earlier on the scene, and a Taabii, his
narrations are predominantly Thulaathi. In fact, there are even
Thunaaiyyaat [Ahadeeth with only 2 links to Rasoolullah
(Sallallahu alaihi wa sallam) to his credit]. Hence, Imam
Sharaani Shaafii has written: I have studied authentic copies of
Imam Abu Haneefahs 3 Masaaneed [Hadeeth works with chains
that are linked to Rasoolullah Sallallahu alaihi wa sallam]
endorsed by the Huffaaz of Hadeeth. I found every Hadeeth to be
the report of excellent, reliable and righteous Taabieen, the likes
of Aswad, Alqamah, Ataa, Ikrimah, Mujaahid, Makhool, Hasan
Basri and others.
Thus, between Imam Abu Haneefah and the Office of Risaalat
(Sallallahu alaihi wa sallam) all the narrators were honest and
righteous Aalims and they were eminent Buzrugs [Saints]. None
of them was a liar or one accused of mendacity.
17. When such lofty virtues are proven for Imam Abu Haneefah
with such strong evidences, then how can there be any doubt in
his knowledge and guidance? And, this is the touchstone of
leadership in Deen and reason for his Taqleed. And, this is the
objective of this discussion. Wal Hamdu Lillaahi Rabbil
Aalameen.

42

CHAPTER THREE: The Hanafi Dalaail for Certain

Contentious Masaail
Here we present the Hadeeth proofs for certain contentious issues
to show that the Hanafiyyah do follow the Hadeeth. Testifying to
this fact Imam Ibn Taimiyyah states:
The Hanafiyyah are from the Ahlus Sunnah wal Jamaah,
and the Ahlus Sunnah are the Ahlul Hadeeth.
Minhaajus Sunnah17
We have sufficed here with the bare minimum.
1. Zuhr Salaah After the Shadow of Objects Exceeds
their Original Length
1.1 Abu Tharr (Radhiyallahu anhu) reports the following: We
were with Rasoolullah (Sallallahu alaihi wa sallam) on journey.
The Mu-azzin wanted to give the Athaan. Rasoolullah (Sallallahu
alaihi wa sallam) said: Let the temperature cool down. After
some time, the Mu-azzin wished to give again. Rasoolullah
(Sallallahu alaihi wa sallam) said: Let it cool down more. The
time passed until the shadows equalled the dunes. Then
Rasoolullah (Sallallahu alaihi wa sallam) said: The heat of
summer is due to the flames of Jahannam.Bukhari
The contention from the above Hadeeth is obvious. Observation
reveals that when the shadow of a dune is equal to it then the
length of the shadow of other [i.e. smaller] objects appear much
longer than once their size. Now, when Athaan is given at this
time, then it is obvious that the shadow of objects will exceed
their original length before the Salaat is completed. From this it is
17

Imdaadul Fataawa, V.6 p. 48

43

established that the time of Zuhr remains even after one mithl [i.e.
the original length of objects].
1.2 It is reported that Ziyaad Bin Abdur Rahmaan Nakhai said:
We were sitting with Ali (Radhiyallahu anhu) in the Grand
Mosque. Kufa at that time was still underdeveloped with homes
predominantly being huts. The mu-azzin came and said: Salaah,
O Ameerul Mu-mineen (for Asr)! Ali (Radhiyallahu anhu)
responded: Sit! He [the mu-azzin] sat for a while and then
repeated his statement. Ali (Radhiyallahu anhu) replied: This
dog wishes to teach us the Sunnah!!!
Ali (Radhiyallahu anhu) thereafter stood up and led us in Asr
Salaah after which we returned to the place where we were
sitting. We sat downas in Tashahhudand watched as the sun
set.Documented by Haakim in Mustadrak
I [Moulana Zafar Ahmad Uthmaani Saheb, the author of Ilaaus
Sunan] say: This [narration] clearly indicates that delaying Asr is
Sunnat. When the mu-azzin was hasty Ali (Radhiyallahu anhu)
ordered him to sit. After sitting down for some time he repeated
his statement. Ali (Radhiyallahu anhu) then reprimanded him
saying: This dog wishes to teach us the Sunnah. He thus
implied: We know the Sunnah better than him.
After performing the Asr Salaat the group of people returned to
where they were sitting and the sun became pale and ready to go
down. In other words, the Salaat was quite late in the afternoon
and hence shortly after the Salaat the sun became pale.
Had Asr Salaat not been Sunnat late in the afternoon Ali
(Radhiyallahu anhu) would not have delayed it that much. Had it
been Sunnat to perform it early, he would not have rebuffed the
mu-azzin in such a manner.18
18

Ilaaus Sunan, V.2 pp. 37/8

44

2. The Feet in Qiyaam

2.1 It appears in Sunanun Nasaai (1/132) in Baabus Saffi bainal
Qadamain fis Salaah: Abdullah saw a person reading Salaah
whilst he had made saff of his feet. He remarked: He has erred in
the Sunnat. If he had made muraawahah it would appeal to me
more.
Saff here means to put the feet together. Muraawahah actually
means to rest on one foot a little and then on the other
However, keeping the feet slightly apart is also muraawahah.
And, in all probability, it is intended here. In any case, from this
[Hadeeth] it is proven that the feet should not be kept wide
apart.19
2.2 The meaning of joining ankles to ankles [in the Hadeeth:
Thereafter, I saw that a man would attach his shoulder to the
shoulder of his companion (the one standing alongside), his knee
to the knee of his companion and his ankle to the ankle of his
companion.Bukhari and Abu Dawood] is that everyone in the
Jamaah should stand alongside the other (i.e. in a straight line).20
2.3 It should be noted that the emphasis is on closing the gaps
[in Jamaat Salaat]. There should be no gap between two musallis
standing in the saff. But the wider the legs are spread apart, the
more the distance between the shoulders will increase. Thus,
spreading the legs wide apart defeats the very command issued in
the Hadeeth to close the gaps and straighten the sufoof.

19

Maaarifus Sunan, V. 2 pp. 198/9

Nos 2.2 and 2.3 are excerpts from The Feet in SalaatThe Salafi Error,
pp. 5, 7, 8 and 9.
20

45

In order to achieve foot to foot literally, the Salafis are

constrained to turn their feet at angles away from the Qiblah. In
this hideous exercise, they manage only to touch the toes of the
next musalli with much difficulty and irritation to those whose
peace of mind is disturbed with the unruly encroachment of his
companions toes. When the toes are made to touch with the feet
in diagonal positions, the shoulders cannot touch; the knees,
ankles, necks, etc. are thrown completely out of alignment.
When shoulders are not lined up, it is impossible to achieve
straight sufoof. It is for this reason that the Hadeeth emphasises
more on shoulders. Feet are mentioned only once. The Sahaabah
and the Taabieen relate the instruction to line up and straighten
the saff to the shoulders, necks, knees, ankles and the feet. In
other words, all these should be in line, not out of alignment. It is
for this reason that the Hadeeth clearly mentions that the Khulafae-Raashideen, in fact Rasulullah (Sallallahu alaihi wa sallam)
himself, would order protruding chests to recede into line. Never
did any of the Authorities of the Shariah speak about feet which
should touch.
In the adoption of the Salafi mode, the movement is excessive in
Salaat. Neither is proper Ruku nor proper Sajdah possible if this
hideous posture has to be retained throughout Salaat. In fact,
Sajdah is not at all possible with the feet spread wide apart.
Therefore, the Salafis are constrained to shift positions repeatedly
when going into Ruku. This excessive movement in Salaat is
negatory of khushoo.

3. Rafa Yadain Only at the Beginning

3.1 It is reported from Alqamah that Hazrat Abdullah Bin
Masood (Radhiyallahu anhu) said: Shall I show you the Salaah
46

of Rasoolullah (Sallallahu alaihi wa sallam)? He then

performed Salaah and he lifted his hands only at the beginning
(i.e. at the time of Takbeer-e-Tahreemah).Tirmithi who
designated it Hasan. He also said that Baraa reported something
similar.
3.2 It is reported from Hazrat Baraa that Rasoolullah (Sallallahu
alaihi wa sallam) would raise his hands close to his ears when
commencing Salaah and thereafter he would not repeat it.
Abu Dawood
4. Folding the Hands Below the Navel
4.1
It is reported from Abu Juhaifah that Hazrat Ali
(Radhiyallahu anhu) said: The Sunnat way in Salaah is to keep
the hands below the navel.Abu Dawood
4.2 Abu Waail reports that Hazrat Abu Hurairah (Radhiyallahu
anhu) said: Holding one hand with the other in Salaah, should
be below the navel.Abu Dawood
5. Surah Faatihah Should Not be Recited by the
Muqtadi
5.1 It is reported from Abu Moosa Ashari and Abu Hurairah
(Radhiyallahu anhuma): When the Imam recites then you should
maintain silence.Muslim, Abu Dawood, Nasaai and Ibn
Maajah
In the above Hadeeth, there is no mention of or restriction with
the Salaah being Sirri or Jahri. Nor is there any restriction to
Alhamdu or a Surah. In fact, Salaah in general, is mentioned and
Qiraat in general. Thus, all [forms of SalaahSirri and Jahri
47

and qiraatAlhamdu and the Surah] are included [in the

prohibition]. Thus, the objective is clearly indicated.
5.2 In so far as the Hadeeth: There is no Salaat for one who
does not recite Surah Faatihah, is concerned, it applies to a
person who is performing Salaah alone. It is not addressed to one
who reads behind the Imam. This is confirmed by the following
Hadeeth-e-Mowqoof: Abu Nuaim reports from Wahb Bin
Kaisaan that he heard the Sahaabi, Jaabir Bin Abdullah saying:
If anyone performs a Rakaat without Alhamdu, then there is no
way out [of the harm to his Salaah] other than him being behind
the Imam.Tirmithi, who said that the Hadeeth is Hasan
Saheeh.
5.3
Then the Hadeeth: Do not recite anything behind me
besides Alhamdu because the Salaah of a person who does not
recite it is not valid, does not prove the compulsion of Faatihah.
The reason for this is that it could possibly mean: In view of
Surah Faatihah enjoying the status of Salaah being dependent on
it for existence or perfection (according to the difference of
opinions) we give permission for its recital. Thus, at most the
Hadeeth gives permission for its recital. The earlier prohibition
and then exclusion suggest this meaning as well. The Hadeeth
cited at the beginning, however, prohibits its recitation as in it
there is a negative command, namely, maintaining silence.
Thus, on the basis of the principle: When a proof of
permissibility and a proof of prohibition clash, the proof of
prohibition will take preference, it has to be said that the
permissibility has been abolished. Now, there remains no doubt in
this mas-alah in the light of any Hadeeth.

48

6. Reciting Aameen Softly

6.1 Alqamah Bin Waail reports from his father that Rasoolullah
(Sallallahu alaihi wa sallam) read:







and then said Aameen softly.Tirmithi
It appears in Aini that this Hadeeth has been documented by Imam
Ahmad, Abu Dawood Tayaalisi and Abu Yala Mowsili in their
Masaaneed, Tabarani in his Mujam, Daara Qutni in his Sunan
and Haakim in his Mustadrak with these words:

which means: and he [Rasoolullah Sallallahu alaihi wa sallam]
lowered his voice with it [Aameen].
In Kitaabul Qiraat, Haakim documented the word

[ he

lowered (his voice)]. Haakim also said regarding this Hadeeth that
its chain is authentic, although Bukhari and Muslim have not
reported it.
Tirmithi expressed certain doubts regarding this Hadeeth.
However, Allaamah Aini has responded to all. The summary of
his response appears in the marginal notes to Nasaai (1/148).
7. The Way to Sit in Qadah Akheerah
7.1 In Qadah Akheerah one should sit as one sits in Qadah
Oela. Hazrat Aishah (Radhiyallahu anha) reports that Rasoolullah
(Sallallahu alaihi wa sallam) would recite Attahiyyaat with every
49

two Rakaats and he would spread his left foot and keep the right
foot erect.Muslim
In the above Hadeeth the practice of Rasoolullah (Sallallahu alaihi
wa sallam) in the manner of keeping the feet is mentioned. The
unrestricted usage of the words includes both Qadahs.
Furthermore, the phrase with every two Rakaats confirms this
generality.
7.2 Waail Bin Hujr reports: I came to Madinah and said: I am
going to watch the Salaah of Rasoolullah (Sallallahu alaihi wa
sallam). When he [Rasoolullah Sallallahu alaihi wa sallam] sat
for Tashahhud, he spread out his left foot, kept his left hand on his
left thigh and his right foot erect.Tirmithi who said that the
Hadeeth is Hasan Saheeh and that most Ulama subscribe to this
practice.
Although an act [of Nabi Sallallahu alaihi wa sallam] is not
general per se, however, in the case where there are indications
present, generality can be entertained. The indications here are the
following:
The Sahaabi purposefully watching the Salaah of Rasoolullah
(Sallallahu alaihi wa sallam) which generally necessitates
watching on several occasions

His special mention of his observation

If the manner of the two Qadahs [first and last] were different
then the Sahaabi would have mentioned it as required because
maintaining silence in such a case would give a wrong
impression. From the foregoing, we can conclude that both
sittings were the same.
7.3 The son of Abdullah Bin Umar (Radhiyallahu anhu) reports
from his father that he said: The Sunnah of Salaah is to keep the
50

foot erect with the toes pointing to the Qiblah and sitting on the
left foot.Nasaai
In view of this Hadeeth being qowli [i.e. a verbal declaration]
there is, therefore, no such doubt as with the previous Hadeeth
because in a verbal tradition, there is generality.
8. Sajdah of a Female
A woman should constrict herself and let her stomach cling to her
thighs as there is more concealment in this for her. And indeed she
is an object of concealment. This [manner of Sajdah] is indicated
in the Hadeeth reported by Abu Dawood in his Maraaseel: Nabi
(Sallallahu alaihi wa sallam) passed by two women and said:
When you make Sajdah then compress some of your body to the
ground. Verily a woman does not imitate a man in this [i.e.
Sajdah].21
9. Duaa after Fardh Salaah with Raised Hands
9.1 Allah Subhaanahu wa Taala declares: Once you are
complete, then exert yourself and concern yourself with your
Rabb. (94/7-8)
Imam Abu Abdillah Muhammad Bin Ahmad Ansaari Qurtubi said
in Al-Jaamiu li Ahkaamil Quraan under the above Aayat: Ibn
Abbaas and Qataadah (Radhiyallahu anhuma) said: When you
are complete with your Salaah then exert yourself in duaa and
ask Him your need.
Abd Bin Humaid and Ibn Nasr added in their report from Dhahhaak: Once you are complete with your Fardh Salaah.
21

Al-Bahrur Raaiq, V. 1 p. 561

51

Allaamah Muhammad Bin Ali Showkaani said in Fat-hul Qadeer:

Once you are complete, then exert yourselfQataadah, Dhahhaak, Muqaatil and Kalbi said: When you have completed your
Fardh Salaah then exert yourself with duaa unto your Rabb and
turn to Him for your need and He will give you. Mujaahid also
said the same.22
9.2 Imam Hafiz Haithami reported in Majmauz Zawaaid from
Muhammad Bin Abi Yahya that he said: Abdullah Bin Zubair
saw a person with raised hands making duaa before completing
his Salaah. When he completed his Salaah he [Abdullah Bin
Zubair] said: Verily Rasoolullah (Sallallahu alaihi wa sallam)
never lifted his hands until only after completing his Salaah.
Tabarani who titled it Muhammad Bin Abi Yahya Al-Aslami,
and he declared its narrators to be thiqaat [reliable].

I [the Compiler, Moulana Abdul Hafeez Makki Hafizahullah] say:

Hafiz Ibn Hajar said in Nataaijul Afkaar (2/310): This is a
Hadeeth-e-Hasan. Hafiz Suyooti said in Fadh-dhul Wiaa after
citing this Hadeeth: Its narrators are thiqaat.
9.3 Allaamah Muhaddith Shaikh Abdul Fattaah Abu Ghuddah
said in his detailed annotation of the above Hadeeth [cited in 9.2]
in the treatise of Shaikh Allaamah Muhammad Ahdal Yamaani
Sunniyyatu Rafil Yadain fid Duaa: Among the Shaahids
[supporting Ahadeeth] of the Hadeeth of Abdullah Bin Zubair
cited, is the one mentioned earlier taleeqan from Utbiyyah; the
statement of Imam Maalik: I saw Aamir Bin Abdullah Bin
Zubair raising his hands whilst sitting after Salaah making
22

Nos 9.19.3 are quotations from Istihbaabud Duaa badal Faraaidh,

pp.80 and 103.

52

duaa. Apparently, this practice of Aamir was adopted from the

Hadeeth of his father, Abdullah Bin Zubair reported by Aslami.
9.4 It is reported from Abu Hurairah that Rasoolullah (Sallallahu
alaihi wa sallam) raised his hands after making Salaam whilst
facing the Qiblah, and he said: O Allah! Free Waleed Bin
Waleed, Ayyaash Bin Rabeeah, Salamah Bin Hishaam and the
weak Muslims who cannot scheme [a way to free themselves] and
nor do they know the routes; save them from kuffaar-captivity.
Ibn Abi Haatim and Hafiz Ibn Katheer in his Tafseer 1/ 823
Surah Nisaa, Aayat 100.23
9.5 Imam Hafiz Ibn Katheer said in Al-Bidaayah wan Nihaayah
(6/ 328): And indeed Alaa was among the eminent Aalims and
Aabids of the Sahaabah and one whose duaas would be accepted.
It so happened in this campaign that they camped at a certain
place. They had not even set up camp when their camels fled with
all the provisions they were carrying including their tents and
drink. They were left on that ground with nothing besides the
clothes they wore. And it was night time. They could not
recapture a single camel. The concern and grief that overtook
them is indescribable. They started imparting their final will to
each other [as death seemed inevitable].
Just then the messenger of Alaa called out. They came to him
[Hazrat Alaa]. He said: O People! Are you not Muslims? Are you
not in the Path of Allah Ta'ala? Are you not the Helpers of Allah
Taala? They replied: Why not? Indeed we are! He [Hazrat
Alaa] then said: Then rejoice, for Wallah, never will Allah Ta'ala
abandon those who bear the qualities you bear.
The Athaan was then given for Fajr Salaah when dawn came. He
led the army in Salaah. Once he completed the Salaah he sat in
23

Thalaathu Rasaail li Abdil Fattaah Abi Ghuddah, p.130

53

the Qadah position and everyone sat in that position. He [Hazrat

Alaa] engrossed himself in duaa with hands raised. Everyone did
as he did until the sun rose. They started to look at the rays of the
sun shining in succession. But he [Hazrat Alaa] remained
engrossed in duaa. After some time they suddenly saw close to
them a huge pond which had appeared miraculously by the
command of Allah Ta'ala with fresh sweet water. He [Hazrat Alaa]
got up and went to it followed by his men. They drank and
bathed. It was not long thereafter that the camels returned, also
thirsty in search of water. This then was among the miracles and
signs of Allah Ta'ala that people witnessed in this party.
Collective duaa of the Imam and Muqtadis with raised hands
after Fajr Salaah is clearly proven in this Hadeeth.
Take a look; and may Allah be merciful unto you! Had collective
duaa with raised hands after Fardh Salaah been a deviant bidah
[innovation], the Sahaabah of Rasoolullah (Sallallahu alaihi wa
sallam wa Radhiyallahu anhum) would never have practised it.
Furthermore, this grand sign and conspicuous miracle would not
have materialised and Allah would not have aided them in that
situation. Verily the nusrah [aid/succour] of Allah Subhaanahu wa
Taala does not come over bidaat, khuraafaat, and dhalaalaat
[innovations, nonsensicalities and deviant acts]. It [the Nusrah of
Allah] is only over righteous, meritorious and established
practices of the Shariah, as is known.
Wallahu Alam. 24
10. No Nafl Salaah after Asr Fardh
10.1 Rasoolullah (Sallallahu alaihi wa sallam) prohibited this. In
this regard there is the Hadeeth of Ibn Abbaas (Radhiyallahu
anhuma): I have the testimony of many exemplary Sahaabah, of
24

Istihbaabud Duaa badal Faraaidh, pp. 108-111

54

whom the most acceptable to me is Umar, that Rasoolullah

(Sallallahu alaihi wa sallam) forbade Salaah after Fajr till
Ishraaq time and after Asr till Maghrib.Bukhari and Muslim25
11. The Practice of Two Rakaats Before Maghrib Fardh
is Not Sunnat or Mustahab
11.1 Taaoos reports that Ibn Umar (Radhiyallahu anhu) was asked
about the two Rakaats preceding Maghrib. He (Ibn Umar) replied:
I did not see anyone during the time of Rasoolullah (Sallallahu
alaihi wa sallam) performing it.Abu Dawood26
11.2 It is reported form Jaabir (Radhiyallahu anhu) that he said:
We enquired from the wives of Rasoolullah (Sallallahu alaihi wa
sallam) if they had seen Rasoolullah (Sallallahu alaihi wa
sallam) performing the two Rakaats before Maghrib Salaah. They
replied: No, except Umme Salamah who said: He read it by me
once, so I asked him what the Salaah was? He (Sallallahu alaihi
wa sallam) replied: I forgot to read two Rakaats before Asr. I
have performed the two Rakaats now.Tabaraani
11.3 Abdullah Bin Buraidah reports from his father that Nabi
(Sallallahu alaihi wa sallam) said: Between every Athaan and
Iqaamah there is some Salaah, besides Maghrib.Bazzaar27
From some quarters aspersions have been cast on this Hadeeth.
However, Allaamah Zafar Ahmad Uthmaani (Rahmatullahi Alaih)
has thoroughly rebutted all the false claims and verified the
Hadeeth to be of the Hasan category. See Ilaaus Sunan for the
details.
25

Fat-hul Qadeer, 1/207

11.2 and 11.3 have been reproduced from Fat-hul Qadeer, V.1 pp. 388/9.
27
Ilaaus Sunan, 2/64
26

55

12. Istiwa alal ArshWhere is Allah Ta'ala?

12.1 The issue of Istiwa alal Arsh is mentioned in seven Surahs,
viz. Surah Araaf, Surah Yunus, Rad, Taha, Furqaan, Sajdah and
Hadeed.28
The following Tafseer of Istiwa alal Arsh appears in Tafseer
Mukammal Bayaanul Quraan under the Aayat in Surah Araaf:

Then He established (and manifested) Himself on the Arsh

(which resembles the Throne of a King, in a manner befitting His
Sublime Being).
This is precisely the view of the Jumhoor Salaf [Overwhelming
majority of the Former Ulama], i.e.:
The nature of Istiwa alal Arsh is entrusted to Allah Ta'ala.
Delving in the reality of it is prohibited.
This prohibition is only logical because the human mind is
incapable of comprehending it [the reality of Allah Ta'alas
Istiwa]. This is like a person born blind being advised to refrain
from delving into the nature of colour since he will not be able to
comprehend the concept and reality of colour.
We should not compare His [Allah Ta'alas] Istiwa to our Istiwa,
for indeed the nature of an attribute differs in relation to the
holder of the attribute. Zaid settling somewhere is not like the
mind settling on an issue. Similarly, length does not always have
the same meaning. The length of a stick is not the same as the
length of night, notwithstanding the fact that both settling and
length are in their literal sense [in the two examples mentioned].
28

Imdaadul Fataawa, V.6, p.39

56

When the Mustawi [that is, the Being Who has established and
manifested Himself on the Arsh] is unfathomable in His Essence,
His Istiwa will likewise be unfathomable. Thus, there is no way to
compare One Whose reality is unfathomable with an entity whose
reality is fathomable. Your Istiwa is inconceivable for Allah
Ta'ala.29
12.2 The safest course is to abstain from probing this issue and
to leave the meaning of it to Allah Ta'ala.
The approach of the illustrious Salaf [i.e. Predecessors, Former
Ulama] was that the Nusoos [Quraanic Texts and Ahadeeth
here reference is to the allegorical texts] are in their literal senses.
However, the nature and essence of it are not known.30
12.3 Istiwa and Uluw [Loftiness] do not necessitate direction. If
direction is declared [for Allah Ta'ala as the deviate Salafis
fallaciously claim that Allah Ta'ala is above on His Throne] then
the nature of Istiwa is specified which is in violation of the belief
of the illustrious Salaf. They unequivocally state that the reality
[of Istiwa] is not known.
To summarize, there are two dimensions to Istiwa and Uluw:
Stipulating direction [for Allah Ta'ala].
Without stipulating direction, in fact, negating direction.
The first is the doctrine of the Mujassimah [a deviant sect whose
members subscribe to anthropomorphism], and the second is the
doctrine of the Ahlus Sunnah in which the Muhadditheen and
Soofiyah both are included.31
29

Ibid, p.50
Ibid, p.25
31
Ibid, p.25
30

57

12.4 Direction [for Allah Ta'ala] is negated traditionally and

rationally. In tradition, on the basis of the Aayat: There is none
like unto Him.
Rationally, for this reason that direction is created and noneternal, whereas Allah Ta'ala is pure from the attribute of
ephemerality, as the substratum of ephemerality is also
ephemeral.32
12.5 When asked in this regard, Imam Maalik (Rahmatullahi
alaih) explained it in the following beautiful manner]: Istiwa is
known, the manner is unknown, delving into it is bidat and belief
in it is incumbent.Marginal Notes of Nibraas with reference to
Sharhul Fiqhil Akbar by Mulla Ali Qaari33
The bidat and dhalaalat (innovation and deviation) of the
modernist Salafis are thus manifest from Imam Maaliks
statement. They have raised and dabbled in this issue without fear
for the delicate nature of the subject, thus exposing their Imaan
and the Imaan of unwary Muslims to kufr. May Allah Ta'ala
protect us from transgressing the limits!
12.6 This brings us to the question: Where is Allah Ta'ala? This
question too, like the previous mas-alah is delicate and delving
into it is unwise. In fact, for us who lack expertise in Shari
Uloom to discuss the issue is fraught with perils for our Imaan.
And, even if we possessed deep knowledge of the Shariah and
Islamic Sciences, then too words lack the scope to describe this as
well as all the Infinite Attributes of Allah Azza wa Alaa.
The minimum requirement is that we believe in the following:
Allah Ta'ala declares: East and west belong to Him. Thus,
wherever you turn, the Face of Allah is there.
32
33

Ibid, p. 25
Ibid, pp.30/ 1

58

Thus, the Face of Allah Ta'ala is everywhere. In what way and in

which manner is not our concern. In fact, it is kufr to probe the
details.

Allah Ta'ala declares: Be aware that indeed He encompasses

everything.

Thus, everything is surrounded and encompassed by Him.

Nothing escapes Him and nothing is beyond Him. This much we
believe and it is part of our categorical Faith. How He
encompasses everything is beyond the limit of our finite minds.

Allah Ta'ala declares: And He is with you wherever you

are.

The above Aayat also asserts the Presence of Allah Ta'ala to be

everywhere. We do not know the kaif or manner and nature of His
presence. This is the belief of the illustrious Soofiyah whom the
Salafiyyah (Salafis) target with slander. The scope of this treatise
does not permit a detailed rebuttal of the Salafi slander levelled
against the honourable Soofiyah and Mashaaikh of Tasawwuf.
Our purpose here is simply to provide the essential dalaail and
basis for the Math-hab and Maslak of the Hanafiyyah, Soofiyah
and Jumhoor Ahlus Sunnah wal Jamaah.
Shaikh Shamsud Deen Ramli Shaafii (Rahmatullahi alaih) in his
Fataawa cites an incident of a person who offensively questioned
a Soofi [Saint, Buzrug]: Where is Allah? The anti-Math-hab
Madinah University students rudely pose the same question to
Musallis and Pilgrims of Masjid-e-Nabawi. The Buzrug gave the
following apt reply: Be gone! Are you searching with your eyes
where? Allah Ta'ala declares: And He is with you wherever you
are.
59

Rasoolullah (Sallallahu alaihi wa sallam) said: If you send a

rope down to the bottom of the earth, it will come to Allah.

The Hadeeth clearly rebuts the Salafi view of Allah Ta'ala being
confined to the skies. As stated earlier, Allah Ta'ala is free from
time, place, direction and limit.34
Hazrat Ali (Karramallahu wajhahu) sums up the Aqeedah [Tenet
of Faith] of the Ahlus Sunnah as follows: I recognise my Rabb
with that which He Himself has made me recognise Him. He
cannot be perceived with the senses and He cannot be judged
according to humans. He is near in His absence, yet far in His
presence. He is above everything, yet nothing will be said to be
below Him. He is in front of everything, yet nothing will be said
to be in front of Him. He is in everything unlike one thing in
another. Thus, Glory to that Being Who is such whilst nothing
else is like that.35
Salafis question Allah Taalas Omnipresence by disgorging the
following profanity: Is He in the toilet when you are in the
toilet? Allah Ta'ala instructs us to respond to the drivel of the
ignoramuses in the following manner:

(Salaam to you! We do not quarrel with the juhalaa.)
In short, Allah Ta'alas Presence is everywhere, i.e. He is
Omnipresent, in a manner He knows best.

34

The aforementioned was a summary of pp. 23 and 52 of Imdaadul Fataawa,

V.6.
35
Fataawa Ramli on the Margins of Al-Fataawal Kubra, V.4 p. 267

60

13. Tawassul/Waseelah and Shirk

13.1 A detailed elaboration of this mas-alah is as follows: There
are 3 interpretations to Tawassul/Waseelah of creation.
The First InterpretationTo make duaa to a created being and
to beseech it, as was the practice of the Mushrikeen. This is
haraam bil Ijma [through the Consensus of the Ummat].
In so far as this being Shirk-e-Jali [Conspicuous Shirk which
expels the perpetrator from the fold of Islam] or not is concerned,
the gauge for this is whether this person [who makes Tawassul in
this way] believes in that created being or object to be mu-athir-emustaqil [independent in realizing and creating the desired effect]
or not. If he does, then this is Shirk-e-Kufri [i.e. clear-cut kufr and
shirk expelling the perpetrator from the fold of Islam].
Example: To perform Salaat, or keep Roza [Sowm] or render any
Ibaadat which is exclusive to Allah Ta'ala, for a creation of Allah
Ta'ala is shirk and kufr.
Similarly, if the act is a salient feature of the kuffaar, like Sajdah
to an idol or wearing the Hindu holy-thread [or the Christian
cross] then it is Shirk-e-Kufri.
If this is not the case [i.e. the mutawassil or person making
Tawassul does not regard the medium of supplication to be muathir-e-mustaqil, nor is the act a salient feature of the kuffaar],
then it will be sinful [not kufr]. Example of this is to prostrate as a
form of greeting.
The meaning of mustaqil bit ta-theer is that Allah Ta'ala has
assigned this work to that creation [in the opinion of the
mutawassil] in such a way that it is not dependent on the special
61

will of Allah Ta'ala in implementing and producing work,

although [he believes that] Allah Ta'ala has the power to dismiss
that creation from its power and the work entrusted to it [in his
misbelief].
The Second InterpretationTo request creation to make duaa.
This is permissible with regard to such a creation from which
duaa can be requested. This possibility is not proven in any way
in regard to a deceased. This form of Tawassul/Waseelah is
peculiar to a living being.
The Third InterpretationTo make duaa to Allah Ta'ala
through the barkat [blessing] of a chosen creation [i.e. someone
enjoying proximity to Allah Ta'ala]. The Jumhoor have approved
of this. Ibn Taimiyyah and his muqallids proscribe it.
The reality [and implication] of this third interpretation is: O
Allah! This certain personor this particular deed of ours or this
particular deed of so-and-so personis accepted and loved by
You. And we are associated and connected with that bandah
[servant]or deedor by our practise of the deed; You have
promised Your Mercy (Rahmat) on such a person who has this
association and connection. Therefore, we ask You for that
(promised) Rahmat.
This then is the reality of Tawassul and Waseelah. Can someone
point out to me what Shari or rational error is there in this
concept? Yes, if in the interest of safeguarding the Deen of the
public [from transgressing the limits of the Shariah] it is
prohibited, then we too will stand with Ibn Taimiyyah. But, our
discussion is on the Mas-alah per se. In this regard, the Haq is
with us, Insha Allah. Treasure this explanation for it reveals the
nature of Tawassul and Shirk in which many scholars and
intellectuals are perplexed.36
36

Bawaadirun Nawaadir, pp. 706709, with slight amendments

62

13.2 It is reported from Musab Bin Sad from his father that he
[Sad] was under the impression that he held distinction over the
other Sahaabah of Nabi (Sallallahu alaihi wa sallam) [by virtue of
his leadership]. Upon this Nabi (Sallallahu alaihi wa sallam)
declared: The nusrat [aid] of Allah Ta'ala with this Ummat is by
virtue of its weak ones, their duaas and their sincerity. (Thus,
leaders are in need of them, not vice versa). Nasaai
Bukhari documented the above Hadeeth with these words: You
are aided and sustained purely by virtue of your weak ones.
The above Hadeeth evinces the following two points:
The virtue of the weak and helpless. Hence you will observe
that the Ahlullah give prior attention to the needs of the weak
over the needs of the rich and the leaders.
Proof of Tawassul of the chosen servants of Allah Ta'ala
personally and through their physical and spiritual deeds.
Accordingly, these three agencies are indicated by these
words: by virtue of its weak ones, their duaas and their
sincerity. The word weak ones indicates person, the word
duaas indicates external deeds and sincerity indicates
inner action.
13.3
The muqallids of Ibn Taimiyyahthe Salafisalso
consider Qaadhi Showkaani to be an authority. It will serve the
Salafis well to peruse Qaadhi Showkaanis answer to the question
of Tawassul appearing in his work Ad-Durrun Nadheed. Qaadhi
Showkaani dismisses the claim that Tawassul is shirk. He fully
agrees with the Jumhoor on the permissibility of Tawassul.

63

A CONVERSATION ON TAQLEED
by Hazrat Moulana Zafar Ahmad Saheb Uthmaani
(Rahmatullahi Alaih)
A nephew (sisters son) of our Hazrat Moulana Khaleel Ahmad
Saheb (Quddisa Sirruhu) graduated from Mazaahir-e-Uloom
Saharanpur and went to Aligarh where he served as assistant to a
doctor. This doctor saheb was a Salafi. He thus endeavoured to
convert his assistant to Salafism. Towards this end he encouraged
the assistant to study the kitaabs of this sect.
For a period of three years he studied the books of this sect.
Eventually he became a Salafi/Ghair Muqallid.
After three years he came to meet Hazrat Moulana (Rahmatullahi
Alaih) [his uncle] in Saharanpur and immediately upon his arrival
he blankly said: I am not a Hanafi anymore. I have joined the
ranks of the Ahl-e-Hadeeth. [Ahl-e-Hadeeth is the misnomer
used by Indo-Pak Salafis.]
Hazrat Moulana was deeply hurt. He told the Ulama of Mazaahire-Uloom to explain to their pupil and clear his doubts. He [the
nephew spoke with Mazaahir-e-Ulooms Ulama for three days,
but he remained firm on his newly-found dogma.
Coincidentally during that time this bandah [Hazrat Allaamah
Zafar Ahmad Saheb Rahmatullahi alaih] came to meet Hazrat in
Saharanpur from Thanabawan. Hazrat was very happy and he
said: You have come at a very opportune time. This pupil of
yours has turned his back to reality and has joined the Ahl-eHadeeth. Mazaahir-e-Uloom Ulama have been explaining to him
for three days, but he is firm over his belief. You should also
explain to him.
64

While we were discussing this he [the nephew of Hazrat Moulana

Khaleel Ahmad Saheb who had reneged from the Hanafi Mathhab] came to meet me. I told him to meet me after Isha. After
giving his word and departing Hazrat Moulana commented: He
has been studying the books of the Ahl-e-Hadeeth for three years.
He therefore has a broad view of the issues. In your conversation
with him you will have to bear this in mind. I replied: Insha
Allah, I will bear that in mind. Hazrat should assist with duaas.
Accordingly, he came to me as promised after Isha. The following
conversation took place:
(Moulana) Zafar: Tell me my son, what ideology do you
currently subscribe to?
Pupil: Practice on Saheeh Ahadeeth.
(Moulana) Zafar: Practice on only Saheeh Ahadeeth! Not
practice on the Quraan?
Pupil: Hazrat! Practice on the Quraan is first and foremost.
Thereafter practice on Saheeh Ahadeeth.
(Moulana) Zafar: If that is your ideology then you would have
firstly stated, Practice on the Quraan and then you would have
mentioned practice on the Hadeeth.
Pupil: It being obvious, I did not see any need to mention it.
(Moulana) Zafar: Youre trying to cover up. As a matter of fact,
the Ahl-e-Hadeeth do not apply the Quraan. On the other hand,
the golden rule of the Hanafiyyah is to look firstly at the Quraan
and then the Hadeeth. We give preference to the Hadeeth which
we find in consonance with the explicit declaration of the
Quraan, and we give suitable interpretations to the other
Ahadeeth [which outwardly do not conform to the explicit
declaration of the Quraan].
Now let me tell you about the well-known Masaail in regard to
which we and the Ahl-e-Hadeeth have conflicting views. We
firstly looked at the Quraan, giving preference to those Ahadeeth
65

which we found in consonance with the explicit texts of the

Quraan.
Qiraat Khalfal Imam
Consider the mas-alah of Qiraat Khalfal Imam. Here, as well, we
firstly looked at the Quraan. In Surah Araaf Allah Taala
declares:
When the Quraan is recited, then listen to it attentively
and maintain silence. You can then hope for mercy to come
down on you.
This clearly evinces that there should be no Qiraat simultaneously
with the Imams Qiraat. Rather, one should listen to the Quraan
and maintain silence.
That the Aayat was revealed in regard to reciting behind the Imam
is a fact unanimously agreed upon as stated by Imam Ahmad Bin
Hambal (Rahmatullahi Alaih). (Those Ulama who aver that it is
connected to the Khutbah of Jumuah, what they intend is that the
Khutbah has the same ruling. This is their obvious purport as the
Aayat is Makki and in Makkah there was neither Jumuah nor
Khutbah.Zafar)
Then we took a look at the Ahadeeth. No Hadeeth states: When
the Imam recites, you should also recite. But we do find: When
the Imam says, Allahu Akbar then you should also say, Allahu
Akbar. When he makes Ruku then make Ruku. When he says,
Samiallahu Liman Hamidah then say, Rabbana Lakal Hamd.
When he makes Sajdah then you should also make Sajdah.
But no where is there: When he recites (makes Qiraat) then you
should also recite. In fact, if there is anything, it is: When he
recites then you should maintain silence. Imam Muslim, Imam
Ahmad and numerous other Muhadditheen have authenticated this
Hadeeth [i.e. they have declared it to be Saheeh]. The Hanafiyyah
have endorsed this Hadeeth and have taken the other Ahadeeth
[on Qiraat Khalfal Imam] to have other appropriate purports.
66

Aameen
Even regarding the Mas-alah of Aameen the Hanafiyyah firstly
looked at the Quraan. In view of Aameen being a duaa, as Imam
Bukhari has documented in his Saheeh, we looked at what the
Quraan says about duaa. We found this declaration of Allah
Taala: Call unto your Rabb humbly and silently. Thus we gave
preference in this Mas-alah to the narration of Shubah in which it
is said: He [Rasoolullah Sallallahu alaihi wa sallam] recited
Surah Faatihah and after completing it he said, Aameen and he
lowered his voice with it. That is, he said it softly. This Hadeeth
appears in Tirmithi.
Raful Yadain
We have even looked at the Quraan firstly in regard to raising the
hands (rafa yadain) in Salaah. We found these commands of
Allah Taala:
Stand before Allah in silence.
And those who have khushoo in their Salaah.
The first Aayat states that we should stand in the presence of
Allah Taala silently and with tranquility. The second Aayat states
that those who have khushoo in their Salaah are successful.
Khushoo means nothing other than tranquility.
Next we looked at the Ahadeeth. There is a narration in Saheeh
Muslim in which is mentioned that the Sahaabah would lift their
hands in Salaah at the time of Salaam and say: Salaam to soand-so, Salaam to so-and-so. Reprimanding them Rasoolullah
(Sallallahu alaihi wa sallam) said: What is the matter? Why are
you raising your hands like how horses raise their tails? Be
tranquil in Salaah!
We learn from this Hadeeth that to raise the hands even during
Salaam is in violation of tranquility, whereas the time of Salaam
falls within Salaah, and also out of Salaah. [In other words, the
position of Salaam is such that in some aspects it falls within the
67

Salaah and in some aspects it is considered to be upon the

termination of the Salaah]. Thus, how can it be proper to raise the
hands at the time of Ruku, when Ruku falls only within the
Salaah?
Yes, it is proper to raise the hands at the time of Takbeer-eTahreemah in view of it [Takbeer-e-Tahreemah] not being a part
or rukn [constituent] of Salaah. In fact, it is a shart [precondition]
of Salaah. Hence the Hanafiyyah have favoured those narrations
which advocate abstention from lifting of the hands at the time of
Ruku.
In like manner one can judge the other Masaail. The Hanafiyyah
firstly look at the Quraan and then the Ahadeeth. The Hanafiyyah
then give preference to those [Ahadeeth] which are in consonance
or close to the explicit declaration of the Quraan.
Pupil: Really, I did not reflect over this point. Nevertheless, the
doubt still remains of the Hanafiyyahs practice being in conflict
to Saheeh Ahadeeth in certain Masaail?
(Moulana) Zafar: My Dear Son! Firstly define Saheeh Hadeeth.
But, remember; do not make anyones taqleed in your definition.
After listening to this the pupil was silent for a while. He was
perspiring. He then said: It is all fitting into place now. Truly,
without making Taqleed it is not possible to call any Hadeeth
Saheeh. Further, how is it possible for taqleed of Bukhari,
Muslim, Tirmithi and others to be permissible, whilst taqleed of
Imam Abu Haneefah, Imam Maalik and Imam Shaafii is claimed
to be impermissible. I henceforth repent from plodding the path of
the Ahl-e-Hadeeth and I opt for the Hanafi Math-hab.
(Moulana) Zafar: You have understood very quickly! I am
happy. Nevertheless, I wish to expand on this. Those who reject
and criticise Taqleed cannot say whether a Hadeeth is Saheeh, or
Dhaeef or Hasan without making Taqleed.
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Ittiba-e-Hujjat is Taqleed
The excuse they present is that Allah Taala has declared the
report of an honest person and the testimony of a reliable person
to be Hujjat [Shari proof]. This [acceptance of the verdicts of
the Ulama in the field of Hadeeth categorization], is therefore not
taqleed, but Ittiba of Hujjat [obedience to Shari proofs].
My response is that, declaring a Hadeeth to be Saheeh or Dhaeef
is not merely a report. In fact, the roots of it lie in the presumption
and deduction (zann and ijtihaad) of the Muhaddith.
Sometimes the narrators of the chain are all thiqah [reliable],
however the Hadeeth is muallal [flawed]. And the illat [flaw] can
only be detected by experts in Hadeeth, not by just any
Muhaddith.
Ibn Abi Haatim has reported in Kitaabul Ilal that Abdur Rahmaan
Bin Mahdi said: Recognition of [the authenticity of] a Hadeeth
is inspirational. Ibn Numair further added: That is absolutely
true! If you ask the Muhaddith: What is your basis (for saying
that the Hadeeth is Saheeh or Muallal)? he will not be able to
answer.
Ahmad Bin Saalih states; Recognition of Hadeeth is just like
recognising gold from brass. A gem-dealer recognises a true gem.
If you question an appraiser: Why do you say that this [stone] is
pure and this one is false? He will not be able to furnish you with
proof. [In former times, the instruments utilised nowadays by
gemmologists were not available and hence gems were
recognised through natural perception and flair.]
This proves that the Aimmah of Hadeeth saying in regard to any
Hadeeth, Saheeh or Muallal is not just a matter of
reporting. In fact, these statements of theirs are the products of
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their zann and Ijtihaad. Thus, to rely on their statements here is

precisely Taqleed.
Allaamah Ibnul Qayyims averment that this is not taqleed in the
Ahkaam is not correct because it is waajib in the Shariah to apply
a Hadeeth-e-Saheeh, it is not obligatory to apply a Dhaeef
Hadeeth and it is haraam to apply a Mowdhu Hadeeth. This is
Taqleed of the Ahkaam per se. It is not Taqleed of non-Ahkaam. It
is precisely for this reason that the Fuqaha discuss in the Science
of Usool-e-Fiqh the Sunnah and principles governing its
acceptance and rejection.
Calling this Ittiba and not Taqleed, as Allaamah Ibnul Qayyim
has averred, is a mere spin of words. The reality is the same.
Taqleed in Qiraat
My Dear Son! Is it waajib to recite the Quraan correctly or not?
Of course it is waajib! And to recite incorrectly is haraam. Now
tell me whether you can recite the Quraan correctly without
Taqleed of the Imams of Qiraat? One can never! And this is also
Taqleed in Ahkaam.
Similarly, recognising the Hadeeth and sifting out Saheeh from
Dhaeef is also waajib. And here too there is no alternative other
than to make Taqleed of the Aimmah. What audacity do the Ahle-Hadeeth [and the Salafis] have in rejecting Taqleed!!!
The Criterion
Furthermore, you should take note of the fact that, the
Muhadditheen did not formulate the principles of judging a
Hadeeth to be Saheeh or Dhaeef on the basis of Divine
Revelation. That formulation was the product of their zann and
ijtihaad. Our Fuqaha have likewise formulated principles of the
authenticity and weakness of Ahadeeth, which are mentioned in
the chapter of The Sunnah in Usoolul Fiqh. It is therefore possible
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that a certain Hadeeth is Saheeh on the standards of the

Muhadditheen, but Dhaeef on our standards. Or it could be
Saheeh on our standards and Dhaeef on the standards of the
Muhadditheen. To initiate argumentation in this regard is
therefore an error. The dalaail should be studied; whose
principles are strong on the basis of dalaail?
The True Rejecters and Followers of Hadeeth
In conclusion, I must point out that no one follows the Hadeeth on
par to the Hanafiyyah. The Hanafiyyah even accept Mursal and
Munqati Ahadeeth of the Khairul Quroon to be hujjat, whereas
the Ahl-e-Hadeeth reject such Hadeeth. The volume of Maraaseel
and Maqaatee is no less than Marfoo Ahadeeth. In fact, it is
slightly more. Thus, these people [the votaries of abandonment of
Taqleed] omit half of all Ahadeeth!!!
Furthermore, they only select Saheeh or Hasan Ahadeeth from the
Marfooaat and they reject the Dhaeef narrations. But according
to the Hanafiyyah a Dhaeef Hadeeth deserves precedence in
contrast to Qiyaas. [What this means is that where no Saheeh or
Hasan Hadeeth is available on any issue, the Hanafiyyah do not
discard Dhaeef Ahadeeth and come to intellectual deductions.
The Dhaeef Hadeeth is employed provided that it is not in
conflict with any established tenet and practice of the Deen.]
In fact, even the statement of a Sahaabi and the statement of a
senior Taabii are given priority [by the Ahnaaf] over Qiyaas.
Now you tell me who practices on Hadeeth and who discards the
Hadeeth?
The Sanad is Not the Only Determinant for Saheeh Hadeeth
The question of the Hanafiyyah omitting Saheeh Ahadeeth in
certain Masaail has been addressed earlier. The Ahadeeth which
the Hanafiyyah have employed are Saheeh according to their
standards, regardless of them being Dhaeef in the opinion of the
Muhadditheen. According to the Hanafiyyah the condition for the
authenticity of a Hadeeth is not restricted to its sanad [chain of
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narrators]. In fact, there are other conditions as well which are

mentioned in Usool-e-Fiqh and we have also set them out in the
introduction of Ilaaus Sunan. In the second part of the
Introduction of Ilaaus Sunan we have furthermore elaborately
discussed Taqleed and Ijtihaad
Pupil: Al-Hamdulillah, my eyes have now opened and I have
been set free from the deception and fallacy of the Ahl-e-Hadeeth.
Wal Hamdu Lillaahi Rabbil Aalameen37

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Al-Balaagh Monthly, KarachiShawwaal 1387H

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